Jump to content

Moheyan

From Wikipedia, the free encyclopedia
Part ofa serieson
Buddhism
History
Buddhist texts
Practices
Nirvāṇa
Traditions
Buddhism by country
Moheyan
Tibetanname
Tibetanཧྭ་ཤང་མ་ཧཱ་ཡཱ་ན
Transcriptions
Wyliehwa shang ma hā yā na
Tibetan PinyinHaxang Mahayana
LhasaIPA[haɕaŋmahajana]
Chinesename
Traditional ChineseHòa thượng ma kha diễn
Simplified ChineseHòa thượng ma kha diễn
Transcriptions
Standard Mandarin
Hanyu PinyinHéshang Móhēyǎn

Heshang Moheyan(Chinese:Hòa thượng ma kha diễn;pinyin:Héshang Móhēyǎn) was a late 8th centuryBuddhist monkassociated with theEast Mountain Teaching.Moheyan( ma kha diễn ) is a brief translation ofMahayanain Chinese, so the name literally means a Mahayana monk. He became famous for representingChan Buddhismin the so called "Council of Lhasa," a debate between adherents of the Indian teachings of "gradual enlightenment" and the Chinese teachings of "sudden enlightenment," which according to tradition was won by the "gradual teachings."

Etymology

[edit]

Hwashangis a Tibetan approximation of the Chinesehéshàng"Buddhist monk(Chinese:Hòa thượng). This, in turn, comes from theSanskrittitleupādhyāya"teacher".[web 1][1]

Biography

[edit]

Dunhuang sojourn

[edit]

Whilst the East Mountain Teachings (known as the "Northern School" Chan) were in decline, having been attacked byShenhui(a student ofHuineng) as a supposed "gradual enlightenment" teaching, Moheyan traveled toDunhuang,which at the time belonged to theTibetan Empire,in 781 or 787.[2]For Moheyan, this was a new opportunity for the spread of (Northern) Chan.[2]

Council of Lhasa

[edit]
The main building ofSamye
Main article:Samye Debate

After teaching in the area ofDunhuang,Moheyan was invited byTrisong Detsenof theTibetan Empireto settle atSamye,then the center of emerging Tibetan Buddhism.[web 2]Moheyan promulgated a variety of Chan Buddhism and disseminated teachings from Samye where he attracted a considerable number of followers.

However, in 793 Trisong Detsen resolved that Moheyan did not hold the trueDharma.Following intense protests from Moheyan’s supporters, Trisong Detsen proposed to settle the matter by sponsoring a debate.[note 1]The most famous of these debates has become known as the "Council of Lhasa", although it may have taken place at Samye, a considerable distance fromLhasa.For the famed Council of Lhasa, an Indian monk namedKamalaśīlawas invited to representIndian Buddhism,while Moheyan representedChinese ChanBuddhism.[3]

While Moheyan took asubitistapproach toenlightenment.In this view, practices such as theperfection of morality,and studyingBuddhist textswas seen as "gradualist", and Moheyan held that these were only necessary for those of "dim" facility and "dull" propensity. Those of "sharp" and "keen" facility and propensity do not need these practices, as they have "direct" access to the truth throughmeditation.This concession to the "gradualists", that not everyone can achieve the highest state of meditation, left Moheyan open to the charge that he had a dualistic approach to practice. To overcome these inconsistencies in his thesis, Moheyan claimed that when one gave up all conceptions, an automatic, all-at-once attainment of virtue resulted. He taught that there was an "internal" practice to gaininsightand liberate one-self, and an "external" practice to liberate others (upaya,or skillful means). These were seen as two independent practices, a concession to human psychology and scriptural tradition.

According to José Cabezón:[3]

In the so-called “Great Debate” that the sources tell us took place at the then newly founded monastery of Bsam yas between 792 and 794 c.e., the renowned Indian scholarKamalaśīlais supposed to have debated the Chinese Ch’an master, Hwa shang Mahayana. The Tibetan sources tell us that the debate (shags) took place before the emperor. Kamalaśīla was the advocate of a “gradualist” (rim gyis pa) position, the view that enlightenment is attained through the incremental purification of the mind that takes place by the practice of the six perfections. This path, he held, requires analytical mental activity and a commitment to the intentional accumulation of merit. Hwa shang held the “simultaneist” (cig car ba) view—that (for advanced adepts at least) enlightenment is not attained gradually through the purification of the mind, that for these individuals analytical activity is a distraction and the accumulation of merit unnecessary. Instead, he claimed, enlightenment, as something that is already immanent in the individual, can immediately be accessed by directing the mind internally, by ceasing mentation, and by becoming aware of the nature of mind itself. Most of the Tibetan accounts tell us that Kamalashila won the debate, and this is said to have sealed the fate of Tibetan Buddhism forever. King Khri srong lde’u btsan, who served as “arbiter” or “judge” (dpang po) in the debate, declared that henceforth Tibetans would follow the Indian Buddhist tradition, in particular the system of Nagarjuna.

Most Tibetan sources state that the debate was decided in Kamalaśīla's favour (though many Chinese sources claim Moheyan won)[4]and Moheyan was required to leave the country and that all sudden-enlightenment texts were gathered and destroyed by royal decree. This was a pivotal event in the history ofTibetan Buddhism,which would afterward continue to follow the late Indian model with only minor influence fromChina.

Nevertheless, Chan texts were produced until the 10th century in Tibet, which casts doubt on these Tibetan sources.[web 2]One Chinese manuscript from Dunhuang (Pelliot chinois 4646) has the Tibetan emperor giving the teachings of Moheyan his seal of approval:

The Chan doctrine taught by Mahayana is a fully-justified development based on the text of the sutras; it is without error. From now on the monks and laity are permitted to practise and train in it under this edict.[5]

Teachings

[edit]

Sudden teachings

[edit]
Main articles:East Mountain Teaching,Chan Buddhism,andSubitism

Moheyan’s teachings were a mixture of the East Mountain Teachings[6][note 2]associated withYuquan ShenxiuandBaotangChan.[7]Broughton gives the following nomenclature:[6]

Mo-ho-yen's teaching in Tibet as the famed proponent of the all-at-once gate can be summarized as "gazing-at-mind" (k'an-hsin... = sems la bltas[note 3]and "no examining" (pu-kuan... = myi rtog pa) or "no-thought no-examining" (pu-ssu pu-kuan... = myi bsam myi rtog). "Gazing-at-mind" is an original Northern (or East Mountain Dharma Gate) teaching. As will become clear, Poa-t'ang and the Northern Ch'an dovetail in the Tibetan sources. Mo-ho-yen's teaching seems typical of late Northern Ch'an. It should be noted that Mo-ho-yen arrived on the central Tibetan scene somewhat late in comparison to the Ch'an transmissions from Szechwan.[6]

The dichotomy of the gradual north and sudden south is a historical construction, as both Northern and Southern Schools contained "gradualist teachings"[note 4]and "sudden teachings"[note 5]and practices.

Liberation fromvikalpa-citta

[edit]

Gōmez gives a detailed account of the doctrinary differences that were at stake at the "council of Lhasa", based onButon Rinchen Drub'sChos-'yun,which in turn may have been based on Kamalaśīla'sThirdBhāvanākrama.[8]Buton Rinchen Drub had chosen two points to summarize the conflict, which entails complex doctrinal and historical issues.[8]

Most of what is known of Moheyan’s teaching comes from fragments of writings in Chinese and Tibetan found in theMogao Cavesof Dunhuang (now inGansu,China). The manuscript given the appellationIOL Tib J 709is a collection of nine Chan texts, commencing with the teachings of Moheyan.[web 2]

According to Buton Rinchen Drub, the conflict centered around two theses set out by Moheyan:[8]

  1. "As long as one carries out good or evil acts, one is not free from transmigration."[8]
  2. "Whoever does not think of anything, whoever does not reflect, will be totally free from transmigration. Not thinking, not pondering, non-examination, non-apprehension of an object - this is the immediate access [to liberation]."[9]

yet, a principal point of Moheyan's teaching is that according to Moheyan, the root cause of samsara is the creation of false distinctions,vikalpa-citta.[10]As long as these false distinctions are being created, one is bound to samsara.

Good and evil acts

[edit]

According to Buton Rinchen Drub, Moheyan taught that carrying out good or evil acts binds one to transmigration.[9]Moheyan's point is that the concept of good or false is itself still conceptual thinking, which obscures enlightenment. If all thought, good or bad, obscures enlightenment, then all actions must be based on the simplest principles of conduct. To achieve proper conduct, all conceptions, without exception should be seen as false:

If one sees conceptions as no conception, one sees theTathāgata.[11]

Not-thinking

[edit]

Sam van Schaik notes that Moheyan "didn’t advocate the suppression of thoughts," but rather advised, in his own words:

[Y]ou should not suppress concepts. Whenever they arise, if you do not fabricate anything but instead let them go, then they will stay as they are and come to rest by themselves; thus you will not pursue them.[web 4]

By practicingdhyana,awareness should be reverted toward this awareness itself:

To turn the light [of the mind] towards the mind’s source, that is contemplating the mind [...] one does not reflect on or observe whether thoughts are in movement or not, whether they are pure or not, whether they are empty or not.[12]

By turning the attention inward, one discovers that no "self-nature" can be found in the movements of the mind.[13]Eventually, dhyana leads to the realisation that awareness isempty,and cannot be grasped by concepts:

When he enters a state of deep contemplation, he looks into his own mind. There being no-mind, he does not engage in thought. If thoughts of discrimination arise, he should become aware of them [...] Whatever thoughts arise, one does not examine [...] He does not examine any dharma whatsoever. If he becomes aware in this way of the arising (of thoughts, he perceives) the absence of self-existence [...] After sitting (in this manner) for a long time, the mind will become tame, and one will realize that his awareness is also discriminating mind [...] Awareness itself is without name or form [...] [T]he awareness and place where it occurs cannot be obtained by any search. There is no way of reflecting on the inconceivable. Not to cling even to this absence of thought is (the immediate access of) the Tathagatas.[14][note 6]

Influence

[edit]

The teachings of Moheyan and other Chan masters were unified with theKhamDzogchen( "Great Perfection" ) lineages[note 7]through theKunkhyen(Tibetan for "omniscient"),Rongzom Chokyi Zangpo.[15]The Dzogchen of theNyingmawas often identified with the subitist ( "sudden enlightenment" )[note 8]of Moheyan, and was called to defend itself against this charge by avowed members of theSarmalineagesthat held to the staunch view of "gradual enlightenment"[note 9][16]

Iconography

[edit]

According to Ying Chua, Moheyan is ofteniconographicallydepicted holding ashankha(Sanskrit) and amala(Sanskrit):

He is usually depicted as a rotund and jovial figure and holding a mala, or prayer beads in his left hand and a sankha, conch shell in his right. He is often considered a benefactor of children and is usually depicted with at least one or more playing children around him.[web 1]

An iconographicthangkadepiction of Moheyan is held in theSouthern Alleghenies Museum of Art(SAMA) collection, St. Francis College, Loretto,Pennsylvania.[web 5]

See also

[edit]

Notes

[edit]
  1. ^Dialecticis an ancient aspect of theIndianandChinese religions,as it is inHimalayantradition.
  2. ^Chinese: Đông Sơn pháp môntung-shan fa-men;given the appellation of "Northern School" Chan by Shenhui (670-762)
  3. ^IOL Tib J 468: (1v)//bsam gtan nyId du ‘jug pa’I tshe/ bdag gI sems la bltas na/ cI yang sems dpa’ myed de myI bsam mo/ rtog pa’I sems g.yos na tshor bar bya/ cI ltar tshor bar bya zhe na/ gang g.yos pa’I sems de nyId/ g.yos pa dang ma g.yos par yang myI brtag/ yod pa dang myed par yang (2r) myI brtag/ dge ba dang myI dge bar yang myI brtag/ nyong mongs pa dang rnam par byang bar yang myI brtag/ ste// chos thams cad cI lta bur yang myI brtag go// sems g.yos pa de lta bur tshor na rang bzhin myed pa yIn te/ /de nI chos lam spyod pa zhes bya’//[web 3]
  4. ^Chinese:tun-men
  5. ^Chinese:chien-men
  6. ^Cited in Paul Williams (1994),Mahayana Buddhism,p.195-196
  7. ^This may or may not be congruent with the Kahma (Tibetan:bka' ma) lineages
  8. ^Tibetan:cig car gyi ‘jug pa
  9. ^Tibetan:rim gyis ‘jug pa

References

[edit]
  1. ^Glashoff, Klaus."Sanskrit Dictionary for Spoken Sanskrit".spokensanskrit.de.
  2. ^abRay 2005.
  3. ^abCabezón, José (2007).Freedom from Extremes,p. 19. Wisdom Publications.
  4. ^Powers 2004,p. 38-44.
  5. ^Schaik, Sam van (2010-03-31)."Tibetan Chan IV: The Great Debate".early Tibet.Retrieved2024-08-29.
  6. ^abcBroughton 1983,p. 9.
  7. ^Hanson-Barber 1985.
  8. ^abcdGōmez 1983,p. 70.
  9. ^abGōmez 1983,p. 71.
  10. ^Gōmez 1983,p. 74.
  11. ^Gōmez 1983,p. 90.
  12. ^Gōmez 1983,p. 93.
  13. ^Gōmez 1983,pp. 74–75.
  14. ^Gōmez 1983,pp. 108–109.
  15. ^Barber 1990.
  16. ^Schaik 2007.

Sources

[edit]

Printed sources

[edit]

Web-sources

[edit]
  1. ^abChua, Ying (1998),Arhats.(accessed: January 14, 2008)]
  2. ^abcSam van Schaik (2008),Tibetan Chan I: The Emperor's Chan
  3. ^Sam van Schaik (2008),Tibetan Chan II: the teachings of Heshang Moheyan(accessed: Saturday April 17, 2010)
  4. ^Sam van schaik (2008),Tibetan Chan III: more teachings of Heshang Moheyan
  5. ^Kaladarshan ArtsArchived2008-07-20 at theWayback Machine
[edit]
Retrieved from "https://en.wikipedia.org/w/index.php?title=Moheyan&oldid=1242844493"