Satyasiddhi

The Jōjitsu shū (Japanese成 実 宗; German about " school the realization of the Truth ") was a Buddhist school in Japan during the Nara period.

History

The Chinese forerunner of Jōjitsu shū that Chengshi zong ( Zong Chinese成 实 宗pinyin Chengshi, W.-G. Ch'eng -shih tsung ), was a sub- school of sanlun School and is commonly late Hinayana as well as the so-called 13 major Buddhist schools of China (Chinese十三 宗pinyin shisan Zong ) counted.

Similarly, the Jōjitsu shū in the true sense was only very briefly as an independent school in Japan. For the most part their teachings were received together with those of Sanron shū with which it was introduced along 600-625 in Japan. The traditional representation locates the original tradition about Goguryeo and writes it to the monk Ekan (Chinese慧 灌, Pinyin Huiguan; . Kor 혜관, Hyegwan ) to which should have brought them together with Sanron teachings to Japan. The close historical link of Sanron and Jōjitsu teachings is also evident in Eji (慧慈), teacher of Prince Shōtoku Taishi and, in turn, representative of Sanron and Jōjitsu shū.

Only the beginning of the eighth century experienced the Jōjitsu shū a brief period of independence from other schools.

A proclamation of the Government of 806 listed the Jōjitsu shū then as a branch of Sanron shū on in which they thus also finally completely opened.

Writings

Basic text of the school is the Jōjitsu - ron (成 实 论), it is Harivarmans Satyasiddhi - Sastra in its transfer into Chinese in 411 by Kumarajiva. It gives a lecture primarily teachings of the sutras mentioned Sautrantika school of early Indian Buddhism and criticized concepts of Sarvastivada. It is also sometimes expected to Dharmaguptaka or Bahuśrutīya school or simply perceived as independent and eclectic work. An exact assignment is extremely difficult, as the Sanskrit original has not survived.

The Jōjitsu - ron consists of five parts. In the first part it goes to the Three Jewels and in the following each in a comprehensive detail on the Four Truths.

One of the few exceptions to the marginalization of Jōjitsu shū in the intellectual debates of Nara Buddhism was the - lost - Jōjitsu - ron -sho (成 实 论 疏), a work of Korean Do- chang (Chinese道 藏, Pinyin Daozang, W. . -G Tao - tsang; Hangeul 도장; Dozo Japanese ) who immigrated to 680 from Paekche by Yamato.

It is the Jōjitsu - ron -sho to post a comment to Jōjitsu - ron. It comprised 16 volumes and took a short time for a erstarkendes interest in Jōjitsu - ron and his teachings.

Teaching

With the Jōjitsu - ron the Jōjitsu shū turns radically against any ontological dualism. The existence of different realms of being is excluded. On the other hand, existence can only be understood in the conventional sense. However, consistently analyzed disclosing that any beings zukomme substance, therefore everything must be empty ( kū ). Even the existence of factors thus exist only as names, but outside of those terms corresponds to them not being. Nirvana appears herein as a complete negation of any concept of substantiality or existence, it denotes not an independent being. That the factors of existence in the conventional sense exist, in the sense of absolute truth are empty, also corresponds to - from the standpoint of the representatives of Jōjitsu shū - the teaching of the twofold truth ( satyadvaya ) of the Middle Way.

In many cases the Jōjitsu shū time of its existence has been defamed by the Sanron shū because of their views on the Unsubstantialität as hinayanistisch and incompatible with the Middle Way of the Mahayana; it lacked her interest in property, even to practice the doctrine of the emptiness of the dharma. In fact, the school was also often attributed to the Mahayana, especially because of the allegation, nor the attachment to the idea of ​​Emptiness itself is a state of mind that prevents entry into Nirvana.