Contents
75. Chen Yen Sect (I)
- Chen Yen Sect (I)
75.1 Names
'Chen-yen' [真言] is the pronunciation of two Chinese words [真]
and [言], which means 'true' and 'word' respectively. Literally,
Chen-yen means 'words of truth'. It means it is the true words of
the Buddha. This school is considered as the third and final interpretation
of the teachings of the Buddha.
Chen-yen sect is regarded as Tantrayana [密乘] or Tantrism or Tantric
Buddhism. Tantra is a Sanskrit word, which means transmitting teachings
in esoteric way. It is a collective noun of manuals or handbooks
that describe the techniques for attaining enlightenment. The monk
who is proficient in using the manuals is called 'Guru' [上師].
Tantra is a complicated system of beliefs and practices, which is
supposed to be understood by the Gurus. It consists of Mantras (magic
spells or sound), Mandalas (occult diagrams) and Mudras (symbolic
hand gestures).
The literal meaning of Chen-yen is Mantra, which means the mystical
syllables or formulae like spells, but it is the true 'words' from
the Buddha. As it plays a dominant role in this sect, it is also
called Mantrayana or Mantrism.
This sect is also classified as Vajrayana [金剛乘]. 'Vajra' is
a Sanskrit word, which means 'diamond', and 'yana' means 'vehicle'.
The Vajra is a core symbol of Tantra. It was respected as the power-laden
scepter of Indra, ruler of the Vedric gods. As Vajra is a dominant
symbol of this sect, it is also called Diamond Vehicle. Vajra also
refers to 'thunderbolt', which symbolizes the 'Ultimate Truth' and
the 䫿nlightened Mind�. It represents the non-destructive nature
of the perfection of wisdom and compassion. It suggests the power
of the enlightened mind, which can destroy all spiritual obstacles.
Thus, Vajra represents the final inspiration of Tantric Buddhism.
In China, this sect is called 'Mi-tsung' [密宗] . 'Mi' [密] and
'tsung' [宗] are the pronunciation of two Chinese words, which means
'secret' and 'sect' respectively.
It is generally called Esoteric Buddhism. As different from other
sects in Buddhism, the transmission of the Way is performed in an
esoteric manner.
Tibetan Buddhism was developed when Tantric Buddhism was introduced
to Tibet by an Indian monk Padmasambhava in 7th century.
As Tantrism is a dominant religion in Tibet, it is sometimes called
Tibetan Buddhism, which may be blended with Tibetan culture. For
instance, a Guru is called a Lama, but a Lama in Tibet needs not
to be a monk. Lama can be a person who is proficient in Tantras.
Tibetan Buddhism is sometimes called Lamaism.
In Japan, it is called Shingon School.
75.2 Historical
Development
By about 4th century, Mantras, Mudras, Mandalas and
the depicting deities were all found within some Mahayana Buddhism.
These gradually became systematized into what was to be Vajrayana,
another particular vehicle apart from Hinayana and Mahayana arising
in India in 5th century. Vajrayana had a great influence
upon Tibet when it was transmitted to Tibet in about 700 AD. Tibetan
Buddhism will be discussed separately later.
Some Buddhist followers would like to elevate their spirit to the
ultimate reality by means of esoteric practices, such as upholding
Mantras, instead of comprehending the concept of emptiness, or the
Absolute, etc. This form of Buddhism is generally known as Tantric
Buddhism.
Traditionally, it was said that Vairocana Buddha or the Great Sun
Tathagata transmitted the secret wisdom to Vajravatta, who locked
up the secret in an iron tower. Around 700 years later, Nagarjuna
opened it and continue to transmit the secret wisdom by the usual
line of patriarchs.
Tantric Buddhism was later transmitted to China in 7th
century.
75.3 The
Three Great Patriarchs
75.3.1 Subhakarasimha
The first patriarch, Subhakarasimha, [善無畏] (637-735 AD), was
the King of Orissa, however, he practiced Buddhism under Dharmagupta
in Nalanda. He was well versed in Yoga meditation, Dharani (mystical
verses) and Mudra (finger intertwining). He started to preach
in Kashmir and Tibet, and at last came to Chang-an in 716 AD,
where he was well received by the Emperor Hsuan-tsung in Tang
Dynasty. He worked with I-ching [義淨] in the selection of many
important texts of esoteric doctrines, and they translated the
Mahavairocana Sutra (The Great Sun Sutra) and other texts by 725
AD.
I-ching, one of the most remarkable figures in Chinese Buddhism,
studied Ch𠿟n under Pu-chi, monastic disciplines and the teachings
of Tien-tai sect. He was also famous in astronomy and mathematics.
He began his study in Tantric Buddhism with Vajrabodhi, who initiated
him in 720. He joined Subhakarasimha𠏋 translation work in Loyang
later.
75.3.2 Vajrabodhi
The second arrival was Vajrabodhi [金剛智], who was also a novice
at Nalanda. At the age of 15, he went to West India and studied
logic for four years under Dharmakirti, but returned to Nalanda
to receive his full ordination at 20. For 9 years, he studied
and practiced Vinaya and Madhyamika, and later the Yogacara by
Asanga, the Vijnaptimatra (Mere Consciousness) by Vasubandha and
Madhyanta-vibhanga by Sthiramati. For the next 7 years, he studied
the Vajra-sekhara (i.e. Diamond Head) and other mystical texts
under Nagabodhi in South India. Finally, he sailed to China and
reached Loyang in 720. He translated several important mystical
texts, such as Vajra-sekhara. He died in 741.
75.3.3 Amoghavajra
Amoghavajra [不空金剛] was the distinguished pupil of Vajrabodhi
in North India. He followed Vajrabodhi to China, and received
ordination at the age of 20. In 12 years, he mastered all the
mystical doctrines and practices. When Vajrabodhi died, he went
to Ceylon and studied Vajra-sekhara-yoga and Maha-vairocana-garbhakosa
under Samantabhadra. He returned to Chang-an in 746. Amoghavajra
was an instructor of three successive emperors in Tang Dynasty.
He translated 110 different texts. He died in 774.
Of Amoghavajra's many outstanding disciples, it was one of the
youngest, Hui-kuo (746-805), who had great influence on later
Tantric history. He sought to unify the two lineages of Tantric
Buddhism, one from Vajtasekhara line from Amoghavajra and the
other from Hsuan-chao line from Subhakarasimha. Moreover, Hui-kuo
also spread the Tantric Buddhism outside China to Japan. Kukai,
the disciple of Hui-kuo, who was a Japanese monk, was the founder
of Shingon sect of Esoteric Buddhism.
In the 10th century, Tantrism prevailed throughout
Buddhism in China.
75.4 Principal
Texts
The major Sutras in this sect are as follows:
- The Mahavairocana Sutra, or The Great Sun Sutra, or The Great
Brillance Sutra [大日經] is the principal text of this sect. The
Sutra was carried to China in 716 AD by Subhakarasimha, who also
translated it in 9 years. The first chapter sets forth the philosophy
that enlightenment is basically the understanding of one's mind
as it really is. It also describes different levels of awakening.
The following chapters present the Mandala and the Tantric practices
that lead the individual to the realization of the innate, enlightened
mind.
- The Vajravada Sutra [金剛頂經]
- The Susiddhikara Sutra / Guhyasamaja Sutra [蘇悉地經]
- The Sarva-tathagata Tattvasamgraha Sutra [瑜祇經]
Other major Shastras for reference are included, such as the Shastra
on Bodhicitta [菩提心論].
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