Practice and theory of emptiness: A study of Jizang's commentary on the 'Refutation of Emptiness' of the Bailun.

摘要

This work investigates Jizang's (549--623) perspective on soteriological practice of emptiness, mainly focusing on his commentary on the concluding chapter of the Bailun, entitled "Refutation of Emptiness." In the commentary Jizang demonstrates that liberation can be attained by means of intellectual transformation, and this enlightened liberation is accomplished by elimination of wrong views. In Jizang's opinion, this ultimate liberated state is not achieved suddenly in one step. Rather, it is accomplished by gradual practice that removes coarse and subtle afflictions piece by piece. In addition, progress of gradual practice toward liberation is guided by mundane mediums, such as language and logic in accord with conventional reality. Therefore, ultimate liberation is attained through conventional means. Ultimate reality cannot be mutually excluded from or contradictory to conventional reality. They are interdependent with and complement each other, leading to the accomplishment of utter freedom.;Other researchers regarding Jizang as a philosopher try to analyze the philosophical systems Jizang establishes. However, this work shows that Jizang should be esteemed as a practitioner instead of a speculative philosopher. His teaching is pragmatic and serves edificational and soteriologic purposes. His intention is to free disciples from conceptual construction, discursive thought and speculative philosophy. Therefore, it is a mistake to regard him as a philosopher who intends to establish any philosophical theory, for it violates his fundamental intention to deny all speculations. In fact, non-acquisition and intangibility are what Jizang's teaching points to.;Some researchers suggest that through dialectics Jizang concludes an absolute truth. Nevertheless, this work shows that although Jizang uses cataphatic terms in his teaching, such as thatness, prajna, buddha-nature and dharmakaya, he by no means concludes an absolute truth. Jizang faithfully follows Nagarjuna and Aryadeva's instruction of utter emptiness to promulgate Buddhism. Although the BL, which the Chinese Sanlun is founded on, is not the original manuscript by Aryadeva but an adaptation by Vasubandhu and Kumarajiva, Jizang does comprehend the pith of the Madhyamaka teaching originate with Nagarjuna and Aryadeva's.;Appendices include translations of Jizang's commentary on the last chapter of the BL entitled "Refutation of Emptiness" and Candrakirti's commentary on the last chapter of the Catuh&dotbelow;sataka entitled "Refutation of Remaining Counter-Argument." They show similarities in the notions of emptiness and the dialectic methods developed in both Chinese and Tibetan traditions.