Jingxi Zhanran
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湛然
Jingxi Zhanran(711 - 782)
荊溪湛然
Jingxi Zhanran. (J. Keikei Tannen; K. Hyŏnggye Tamyŏn 荊溪湛然 (711–782). Chinese monk who is the putative ninth patriarch of the Tiantai zong; 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 Tiantai Zhiyi, Zhanran established Zhiyi's Mohe zhiguan, Fahua xuanyi, and Fahua wenju as the three central texts of the Tiantai exegetical tradition. His commentary on the Mohe zhiguan, the Mohe zhiguan fuxing zhuanhong jue, is the first work to correlate zhiguan (calmness and insight) practice as outlined by Zhiyi with the teachings of the Saddharmapuṇḍarīkasūtra ("Lotus Sūtra"), the central scripture of the Tiantai tradition. In his Jingang Pi ("Adamantine Scalpel"), Zhanran argued in favor of the controversial proposition that insentient beings also possess the buddha-nature (foxing). Zhanran's interpretation of Tiantai doctrine and the distinction he drew between his own tradition and the rival schools of the Huayan zong and Chan zong set the stage for the internal Tiantai debates during the Song dynasty between its on-mountain (shanjia) and off-mountain (shanwai) branches. 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. (Source: "Jingxi Zhanran." In The Princeton Dictionary of Buddhism, 391–92. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)
On the topic of this person
Tseng, C.: A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China
Abstract
This thesis, a comparison of the concepts of buddha-nature and dao-nature in the medieval period (from the 5th to the 10th centuries) of China, presents a historical investigation of the formation of the idea that insentient things are able to possess buddha-nature in medieval Chinese Mahāyāna Buddhism. In Chinese Mahāyāna Buddhism, the concept of buddha-nature was originally defined as a potential possessed by sentient beings that enabled them to achieve buddhahood. From the 6th century, the concept was reinterpreted within the Chinese Buddhist tradition so that insentient things were also able to possess buddha-nature. Recent scholarship has pointed out that the idea of insentient things having buddha-nature is a combination of Buddhist and Daoist ideas based on the concept of the all-pervading Dao found in the Zhuangzi 莊子. In this sense, buddha-nature seems to be interpreted as equivalent with the Dao of Daoism. My project suggests that the reinterpretation of buddha-nature in association with the insentient realm should be elucidated in a more nuanced way than the idea of all-pervasiveness of the Dao. A historical, doctrinal investigation of the intellectual formation of the concept of buddha-nature in Chinese Mahāyāna Buddhism demonstrates a new interpretation of buddha-nature in the context of insentient things having buddha-nature. Further, through a historical investigation of intellectual exchange between Buddhism and Daoism, some evidence provided in this project illustrates that the idea of insentient things having dao-nature in Daoism was not inherited from Buddhism, but drawn from Daoist tradition. This new perspective is different from that of some contemporary scholars who have claimed that the idea of insentient things having dao-nature was borrowed from Chinese Buddhism. A chronological investigation of the discussion of nature in Chinese thought demonstrates that the idea of insentient things having buddha-nature incorporates earlier Daoist traditions found in Arcane Study.
This thesis, a comparison of the concepts of buddha-nature and dao-nature in the medieval period (from the 5th to the 10th centuries) of China, presents a historical investigation of the formation of the idea that insentient things are able to possess buddha-nature in medieval Chinese Mahāyāna Buddhism. In Chinese Mahāyāna Buddhism, the concept of buddha-nature was originally defined as a potential possessed by sentient beings that enabled them to achieve buddhahood. From the 6th century, the concept was reinterpreted within the Chinese Buddhist tradition so that insentient things were also able to possess buddha-nature. Recent scholarship has pointed out that the idea of insentient things having buddha-nature is a combination of Buddhist and Daoist ideas based on the concept of the all-pervading Dao found in the Zhuangzi 莊子. In this sense, buddha-nature seems to be interpreted as equivalent with the Dao of Daoism. My project suggests that the reinterpretation of buddha-nature in association with the insentient realm should be elucidated in a more nuanced way than the idea of all-pervasiveness of the Dao. A historical, doctrinal investigation of the intellectual formation of the concept of buddha-nature in Chinese Mahāyāna Buddhism demonstrates a new interpretation of buddha-nature in the context of insentient things having buddha-nature. Further, through a historical investigation of intellectual exchange between Buddhism and Daoism, some evidence provided in this project illustrates that the idea of insentient things having dao-nature in Daoism was not inherited from Buddhism, but drawn from Daoist tradition. This new perspective is different from that of some contemporary scholars who have claimed that the idea of insentient things having dao-nature was borrowed from Chinese Buddhism. A chronological investigation of the discussion of nature in Chinese thought demonstrates that the idea of insentient things having buddha-nature incorporates earlier Daoist traditions found in Arcane Study.
Tseng, Chih-Mien Adrian. "A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China." PhD diss., McMaster University, 2014. https://macsphere.mcmaster.ca/bitstream/11375/15419/1/Chih-mien%20Adrian%20Tseng%27s%20dissertation%202014-07.pdf
Tseng, Chih-Mien Adrian. "A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China." PhD diss., McMaster University, 2014. https://macsphere.mcmaster.ca/bitstream/11375/15419/1/Chih-mien%20Adrian%20Tseng%27s%20dissertation%202014-07.pdf;A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China;History of buddha-nature in China;The doctrine of buddha-nature in Chinese Buddhism;Jizang;Jingxi Zhanran;Chih-Mien Adrian Tseng;A Comparison of the Concepts of Buddha-Nature and Dao-Nature of Medieval China
Buddha-Nature of Insentient Beings
This encyclopedia entry discusses the historical origins and dissemination of the idea that Buddha-nature exists not only in sentient beings but also in insentient things. This doctrine emerged in various ways in medieval China with thinkers such as Jingying Huiyuan (523-592), Jiaxiang Jizang (549-623), and most prominently with Jingxi Zhanran (711-782) of the Tiantai school. This position later spread to Japan, being advocated by figures such as Kūkai and Dōgen. The underlying rationale for this position is generally grounded on the principle of nonduality and the idea of the Buddha’s all-pervading and embracing nature. The notion of the Buddha-nature of insentient beings is not only a doctrinal matter but also functions as a meditation technique whereby one learns to view phenomena as direct expressions of ultimate reality and to see oneself and the “outside” world as identical.
Chen, Shuman. "Buddha-Nature of Insentient Beings." In Vol. 1 of Encyclopedia of Psychology and Religion. 2nd ed. Edited by David A. Leeming, Kathryn Madden, and Stanton Marlan, 208–12. Boston: Springer, 2014.
Chen, Shuman. "Buddha-Nature of Insentient Beings." In Vol. 1 of Encyclopedia of Psychology and Religion. 2nd ed. Edited by David A. Leeming, Kathryn Madden, and Stanton Marlan, 208–12. Boston: Springer, 2014.;Buddha-Nature of Insentient Beings;Buddha-nature of insentient things;Jingying Huiyuan;Jizang;Jingxi Zhanran;Kūkai;Dōgen;Shuman Chen; 
Chinese Tiantai Doctrine on Insentient Things’ Buddha-Nature
This essay is an investigation into the concept of insentient things possessing Buddha-nature with a focus on Jingxi Zhanran’s thoughts. In the history of Chinese Buddhism, Zhanran was not the originator of such a concept; however, he was the first Tiantai thinker to advocate this idea. He strongly argues that according to the Tiantai Perfect Teaching, Buddha-nature certainly extends to insentient things, which refers to inanimate objects without a nervous system, i.e., tangible or formless nonliving existents. This essay therefore aims at revealing this intent of Zhanran by exploring his argument of insentient things’ Buddha-nature. For Zhanran, the key quality of Buddha-nature is all-pervasiveness, and thus naturally, not only animate beings but also inanimate things are imbued with Buddha-nature. According to the principle of mutual inclusion, each dharma realm includes the other nine realms. Also, because body and land are mutually identical, the bodies and lands of Buddhas are interfused with those of the dwellers in the other nine realms. Thus, the inanimate lands also have Buddhanature. Lastly, mutual inclusion reveals a two-way relationship between the sentient and the insentient, thereby giving the possibility of reversing the positions of the subjective observer and the objective phenomenon. As such, it is conducive to my conclusion that insentient things can also take up an active role on the path of Buddhahood, as Zhanran contends that they inherently possess the threefold Buddha-nature.
Chen, Shuman. "Chinese Tiantai Doctrine on Insentient Things' Buddha-Nature." Chung-Hwa Buddhist Journal 24 (2011): 71–104.
Chen, Shuman. "Chinese Tiantai Doctrine on Insentient Things' Buddha-Nature." Chung-Hwa Buddhist Journal 24 (2011): 71–104.;Chinese Tiantai Doctrine on Insentient Things' Buddha-Nature;History of buddha-nature in China;The doctrine of buddha-nature in Chinese Buddhism;Tien Tai;Buddha-nature of insentient things;Buddha-nature of insentient things;Jingxi Zhanran;Shuman Chen; 
Chen, S.: The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism
Abstract
This dissertation examines the notion that not only sentient beings but also insentient
ones, e.g., flora, mountains, rivers, and manmade objects, have Buddha-nature. Employing an
exegetical approach, I investigate Jingxi Zhanran’s (711-782) theory of the Buddha-nature of
insentient beings. Emphasizing the all-pervasiveness of Buddha-nature and the nonduality of
mind and material, he eliminates the absolute distinction between sentient and insentient beings
and contends that Buddha-nature includes all beings. Additionally, insisting on the Tiantai notion
of mutual inclusion, which reveals a two-way relationship between sentience and insentience,
Zhanran reverses the positions of the subjective observer and the objective phenomenon,
subjectifying insentient beings.
In addition to examining the theoretical profundity of Zhanran’s theory, my study examines the issues of sentience versus insentience and Buddha-nature that took place before Zhanran and discusses the subsequent Tiantai concerns with the Buddha-nature of insentient beings. Through textual analysis, I reexamine the emergence of the Chinese thought that connects Buddha-nature to insentient things, initially presented by Jingying Huiyuan (523-592) and Jiaxiang Jizang (549-623). I also illustrate that the concept of the Buddha-nature of insentient beings is implied in Zhiyi’s (538-597) thought by interpreting Zhiyi’s teachings that inspired Zhanran’s advocacy. Furthermore, I analyze, on doctrinal grounds, Chinese Tiantai descendants’ endorsement of Zhanran’s theory, contrasting it with their Japanese counterparts’, the latter who found it difficult to conceptualize how insentient beings’ spiritual cultivation might occur.
Chen, Shuman. "The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism." PhD diss., Northwestern University, 2014.
Chen, Shuman. "The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism." PhD diss., Northwestern University, 2014.;The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism;The doctrine of buddha-nature in Chinese Buddhism;Buddha-nature of insentient things;trikāya;tathāgatagarbha;Mahāparinirvāṇasūtra;Jingxi Zhanran;Jingying Huiyuan;Jizang;Zhiyi;Tien Tai;Shuman Chen;The Liberation of Matter: Examining Jingxi Zhanran’s Philosophy of the Buddha-Nature of Insentient Beings in Tiantai Buddhism
Zhanran's Arguments in Support of His Buddha-Nature Theory, as Presented in His Diamond Scalpel Treatise
The Sinicised schools of Buddhism – such as Tiantai 天台 – are deeply rooted in the Indian Buddhist teachings, but at the same time, their masters reinterpreted the inherited teachings, and attributed new meanings to the translated texts, by shifting the emphasis, changing the point of views, etc. Through the process of interpreting and reinterpreting, some new theories emerged having diametrically different ideas from those of the original Buddhist teachings. All of them are original and intriguing examples of a Chinese way of thinking and worth of being subjects of a more detailed examination. When creating commentaries to the Indian sūtras and treatises, the Chinese masters elaborated their own theories. Rather than the word by word, sentence by sentence type of commentaries, these commentaries attempting to explain and expand the 'subtle' meaning of a parable, a symbol or certain characters, proved to be more adequate to the purpose of elaborating original, ingenious ideas, reaching far beyond the original textual meaning, and the presupposed intention of the author or translator.'"`UNIQ--ref-000002C2-QINU`"' A typical example of such approach is the magnum opus of the de facto founder of the Tiantai school, Zhiyi 智顗 (538–597), The Subtle Meaning of the Lotus Sūtra (Miaofa lianhua jing xuanyi 妙法蓮華經玄義; T33: 1716), where the author presents the basic tenets of the Tiantai school, in the form of explaining the character 'miao' 妙 (meaning 'subtle' or 'wonderful'), the very first character of the most well-known Chinese translation of the Lotus Sūtra.'"`UNIQ--ref-000002C3-QINU`"' In the eyes of the author (and his followers), this single character offers sufficient basis to expound his novel insights, in a way that, despite their novelty, are at the same time linked to the Buddhist tradition. A substantial part of the lengthy commentary is centered on the 'explanation' of the term 'subtle'. According to Zhiyi, this notion is the best expression of ultimate reality. 'For Chih-i the word 'subtle' symbolizes and summarizes that which is beyond conceptual understanding, and thus it is the word most appropriate to describe reality, which is ultimately indescribable."`UNIQ--ref-000002C4-QINU`"'
From this, we can draw the conclusions that for a Tang Dynasty (618–907) monk, trained on the teachings and traditions of a Sinitic school of Buddhism, the title of a Buddhist writing is highly important, for mainly two reasons: (1.) it can bear the very essence, the 'subtle' meaning of the whole work, and (2.) it can serve as an anchor, that bounds it to the 'original' Buddhist teachings, serving as a means of legitimatisation, at the same time. These two aims can be detected in Zhanran's'"`UNIQ--ref-000002C5-QINU`"' 湛然 (711−782) choice of the title for his Diamond Scalpel (Jin’gang bei 金剛錍; T46:1932) treatise. The Diamond Scalpel treatise, in one fascicle, written in his old age, is a relatively short work, compared to his lengthy commentaries, yet well deserves to be considered his most creative, genuine work. The main theme of the treatise is the Tiantai interpretation of the teaching of Buddha-nature, as inherently including insentient realm, as well as all sentient beings. While expounding the topic, and presenting his arguments, the main tenets of the Tiantai school emerge one after the another, offering the reader a complete picture of the self and the world, suffering and the ways to liberation, etc. – i.e. problems of utmost importance for a Buddhist practitioner –, as seen by a Tang Dynasty Buddhist monk. At a first reading, the title of the treatise does not seem to tell us a lot about its content, but taking a closer look, and applying a more careful, meticulous examination, we find that Zhanran's choice of title must have been the result of a thoughtful consideration, for it perfectly suites the above mentioned two criteria. Following Zhiyi’s legacy, Zhanran chooses a title, which 'symbolizes and summarizes' the main issues to be discussed in his treatise. More precisely, first of all, it hides an allusion to a simile from a mahāyāna sūtra (thought to render the words of the Buddha), and thus anchors, bounds the whole work to the 'original' teachings of the Buddha, and secondly, after decoding the symbols and references, and interpreting them in the light of Tiantai philosophy, we find that these three characters can truly be regarded the quintessence of the work, the very argument in support of the theory of Buddha-nature of the insentient. Zhanran, following the example of his great predecessor, Zhiyi, expounds and argues based on the most important texts and tenets of mahāyāna Buddhism, while interpreting, reinterpreting, and often furnishing these with new, ingenious meanings.
First, we are going to examine the provenance and possible interpretations of the title – i.e. the context in which the basic notions appear, before Zhanran's time –, Zhanran's own explanation of the title, i.e. the very first paragraph of his work, and further interpretations of the title (and its explanation) found in later commentaries, written to the treatise, by Tang and Song Dynasty monks. Through this one, particular example we can get a glimpse into the complex process of how Chinese monks interpreted and reinterpreted the texts inherited from India, the way in which through focusing on, and/or consciously selecting certain motifs, similes or even terms, embellished these with new meanings, which were further used as tools to prove their own ideas and theories, as if these were identical with the original teachings of Buddha Śākyamuni. Secondly, we are going to examine the most important arguments Zhanran is using to prove his theory about the Buddha-nature of the insentient. I will argue that these arguments can be grouped around two key concepts, already concealed within the title. (Pap, "Zhanran’s Arguments in Support of his Buddha-Nature Theory," 129–130)
From this, we can draw the conclusions that for a Tang Dynasty (618–907) monk, trained on the teachings and traditions of a Sinitic school of Buddhism, the title of a Buddhist writing is highly important, for mainly two reasons: (1.) it can bear the very essence, the 'subtle' meaning of the whole work, and (2.) it can serve as an anchor, that bounds it to the 'original' Buddhist teachings, serving as a means of legitimatisation, at the same time. These two aims can be detected in Zhanran's'"`UNIQ--ref-000002C5-QINU`"' 湛然 (711−782) choice of the title for his Diamond Scalpel (Jin’gang bei 金剛錍; T46:1932) treatise. The Diamond Scalpel treatise, in one fascicle, written in his old age, is a relatively short work, compared to his lengthy commentaries, yet well deserves to be considered his most creative, genuine work. The main theme of the treatise is the Tiantai interpretation of the teaching of Buddha-nature, as inherently including insentient realm, as well as all sentient beings. While expounding the topic, and presenting his arguments, the main tenets of the Tiantai school emerge one after the another, offering the reader a complete picture of the self and the world, suffering and the ways to liberation, etc. – i.e. problems of utmost importance for a Buddhist practitioner –, as seen by a Tang Dynasty Buddhist monk. At a first reading, the title of the treatise does not seem to tell us a lot about its content, but taking a closer look, and applying a more careful, meticulous examination, we find that Zhanran's choice of title must have been the result of a thoughtful consideration, for it perfectly suites the above mentioned two criteria. Following Zhiyi’s legacy, Zhanran chooses a title, which 'symbolizes and summarizes' the main issues to be discussed in his treatise. More precisely, first of all, it hides an allusion to a simile from a mahāyāna sūtra (thought to render the words of the Buddha), and thus anchors, bounds the whole work to the 'original' teachings of the Buddha, and secondly, after decoding the symbols and references, and interpreting them in the light of Tiantai philosophy, we find that these three characters can truly be regarded the quintessence of the work, the very argument in support of the theory of Buddha-nature of the insentient. Zhanran, following the example of his great predecessor, Zhiyi, expounds and argues based on the most important texts and tenets of mahāyāna Buddhism, while interpreting, reinterpreting, and often furnishing these with new, ingenious meanings.
First, we are going to examine the provenance and possible interpretations of the title – i.e. the context in which the basic notions appear, before Zhanran's time –, Zhanran's own explanation of the title, i.e. the very first paragraph of his work, and further interpretations of the title (and its explanation) found in later commentaries, written to the treatise, by Tang and Song Dynasty monks. Through this one, particular example we can get a glimpse into the complex process of how Chinese monks interpreted and reinterpreted the texts inherited from India, the way in which through focusing on, and/or consciously selecting certain motifs, similes or even terms, embellished these with new meanings, which were further used as tools to prove their own ideas and theories, as if these were identical with the original teachings of Buddha Śākyamuni. Secondly, we are going to examine the most important arguments Zhanran is using to prove his theory about the Buddha-nature of the insentient. I will argue that these arguments can be grouped around two key concepts, already concealed within the title. (Pap, "Zhanran’s Arguments in Support of his Buddha-Nature Theory," 129–130)
Pap, Melinda. "Zhanran's Arguments in Support of His Buddha-Nature Theory, as Presented in His Diamond Scalpel Treatise: Starting from an Analysis of the Title." Paper presented at the International Symposium of Tiantai Studies: From Tiantai to Hiei; Transborder and Transcultural Spread of Tiantai/Chontae/Tendai/ Buddhism and East Asian Societies, Peking University, Beijing, China, Dec. 6–8, 2019.
Pap, Melinda. "Zhanran's Arguments in Support of His Buddha-Nature Theory, as Presented in His Diamond Scalpel Treatise: Starting from an Analysis of the Title." Paper presented at the International Symposium of Tiantai Studies: From Tiantai to Hiei;Transborder and Transcultural Spread of Tiantai/Chontae/Tendai/ Buddhism and East Asian Societies, Peking University, Beijing, China, Dec. 6–8, 2019.;Zhanran's Arguments in Support of His Buddha-Nature Theory, as Presented in His Diamond Scalpel Treatise: Starting from an Analysis of the Title;The doctrine of buddha-nature in Chinese Buddhism;Buddha-nature of insentient things;Jingxi Zhanran;Melinda Pap; 
Other names
- Qi (戚) · other names
- Jingqi 荊溪 · other names
- Great Master Miaole (Sublime Bliss) · other names
- Dharma Master Jizhu (Lord of Exegesis) · other names
Affiliations & relations
- Tiantai · religious affiliation
- Xuanlang (673–754) · teacher
