Chinese Interpretation of Sunyata and Seng Zhan's Thesis - Unreal Voidness (Bu Zheng KongLun)

Abstract

The main focus of this paper would be to show how and "• hen the Sim;, ata concept was introduced to China and how this concept « as interpreted in Chinese Buddhism, specially by Seng Zhao in his thesis 'Jim Ibidm (Bu Zheng Kong Lun). The paper w i l l examine \\o\\ Sunyata came to China with the translation of Prajnaparamilasulras and how it was translate I into Chinese language by using the traditional Chinese term 'ben wu'. i hi usage was a cause for much misunderstanding of the original concept of sunyata. After the term sunyata was translated in to Chinese as 'ben •••<•'. '<•! ol interpretations arose around it, and as a result, many schools grew having this as the central concept. Those schools were named 'I in .In Qi Ion This is a development of sunyata that is peculiar to China The real original meaning of the word sunyata is the meaning \ eyeale< i b\ Nagarjuna in his book Mulamadhyamakakarika. This original meaning of sunyata became known in China only after Kumarjiva's translation ol Mulamadhyamakakarika and other books which belonged to Madhyamaka tradition. When we compare Kumarjiva's translations ' ith the translation of early translators in China, (here arc special characteristics that can be found in Kumarajiva's works. Sonic such special characteristics are: i . Kumarajiva used the word 'kong" instead of \ \ u' or sunya. 2. Kumarajiva used the word 'xing' instead of Ten', for sunyata. Similarly, he used 'xing kong' which means the emptiness of self nature (sva-bhavasunyata). In this paper, an attempt will be made I" critically examine why the term ' ben wu' was changed to 'xing kong' to bring out the meaning of sunyata. Seng Zhao was one o f the main teachers to propagate the concept of.sunyata in China. He has written many books and articles. But among them. Bu Zheng Knog Lun is prominent. Deep and thorough attention will be paid to this w ork of Seng Zhao and its main topic - Emptiness. An attempt will he made to compare Seng Zhao's interpretation with the Indian interpretation, specially that of Acarya Nagarjuna and Early Buddhism