The Multiple Dialectics of a Text and Author—A Study on Seng Zhao’s Non-Complete Emptiness (Bu zhenkong lun)

Abstract

In discussing the arrival of Buddhism to China, Erik Zürcher describes the meeting of “a jungle of Buddhist metaphysics” with other local philosophies and practices. This period was a transformative encounter with wide-ranging ramifications, including for textual traditions. Non-complete Emptiness (Bu zhenkong lun 不真空論), written by Seng Zhao 僧肇, is one product of this encounter. While explaining the principle of emptiness, Non-complete Emptiness incorporates Daoist and Confucian terminologies and elements. Nevertheless, the text is considered formative for the development of Buddhist writing and practice during the critical period of Buddhism’s assimilation into China in the third to fifth centuries AD. This study of Non-complete Emptiness looks at the philosophical and cultural relevance of the text. It suggests a methodological solution to some of the tensions that have arisen from Seng Zhao’s notion of emptiness. The article begins by looking into the historical and hermeneutical tendencies in the scholarship of Non-complete Emptiness. The following section provides a textual and cultural analysis of the text and its author, viewing the sage as an “open entity”, to understand Seng Zhao’s idea of emptiness. This analysis suggests that a multiple dialectic approach should be followed to improve the understanding of the text’s Buddhist message and Seng Zhao’s position as a scholar-monk in medieval China.

Teaism in the Sinophone World and Beyond： Spiritual, Political and Material Explorations

“…I have studied this phenomenon in Shanghai and Shenzhen, where I have documented several groups based in tea businesses and houses, varying in organizational forms. Some are loosely associated with monasteries, and some are independent (Fisher 2020;Shmushko 2021;Shmushko 2022a;Shmushko 2022b). Generally, these spaces allow the practitioners a more structural form for their Buddhist cultivation ( , xiuxing), which includes chanting and reading groups, meditation, organization of pilgrimage trips, children's Buddhist education, and devotional retreats.…”

“…The teaware features prints and engravings of the eight Tibetan auspicious symbols of good fortune, such as the parasol and the treasure vase. Other products feature verses or phrases with connotations of Buddhist principles or philosophy, for example, "My last name is emptiness" ( , woxing kong) or "All is illusory" ( , yiqie xuhuan) (Shmushko 2022a ).…”

“…One reason is that these spaces appear more in urban areas where with less access to monastic communities which facilitate practice for laypeople (Fisher 2020). Another factor is the overgrowing use of social media, through which laypeople organize independent groups and communities and therefore do not strictly need the structural form of a temple and can adjust the practice according to their own schedule (Shmushko 2022a). 6…”

“…One element in the CCP's redefining of Buddhism is Xi's ongoing emphasis on the aspect of "Buddhism as culture" that the CCP now considers a core element of Chinese civilization. In recent years, Xi has expressed the idea that Buddhism is a tradition, not a religion (Ashiwa and Wank 2020;Dubois 2018;Shmushko 2022b). His speeches, writings, and media statements contain rhetoric aimed to fuse religious teachings with Chinese culture (Xi 2014).…”