NAGARJUNA'S PHILOSOPHY fessor Liebenthal op cit respectively under the tides, "On the Immutability of Things," "On Emptiness of the Unreal," "On Prajna not Cognizant (of Objects)" and "On the Nameless ness of Nirvana." 30 One cannot miss this general spirit in the writings of Seng-chao Cpo T 858, ISla, ISlb Cpo book IV of Chao-fun, Liebenthal, op cit., pp I I I ff See Liebenthal, op cit., pp 36-3 7; also ibid p 54; cpo T 18S8, especially ISIC 32 Cpo Liebenthal op cit., pp 48 fE , 52-5 · 33 This is the theme of Seng-chao's tltl!i1!!t 1:P ; cpo Liebenthal, op cit., pp 67 fE 34 Fung YIi-lan, op cit., p 268 ; Lieben thal, op cit., pp 73, 71-72; T 858, J 53h ;'5 Liebenthal, op cit., p p 131>-1 Ibid., p 4.5 37 Ibid , p 1# 38 Fung Yu-Ian, op cit , (pp 2.93-299 ) devotes a section to Chi-tsang where he specially studies thi s topic of double truth While this is found in almost all of Chi-tsang;s writings this is the �pecial theme of =.fl, T 1854; see ibid., 90C fE 39 Ibid , 91a• 40 Ibid , 91a-b u Ibid., 92a 42 Ibid , 91C 43 Ibid , 92a « 45 Ibid fE It is obvious that in these reflections of the Chinese thinkers on Buddhist texts they did bring also things from their own treasure of ancient classics There is indeed a great need for a com prehensive study, historical and doctri nal, of the Chinese Buddhist philoso phy in its relations to ancient Chinese thought and culture Even now the best known history in this regard is that of Professo r T'ang Yung-t' ung, referred to above; even that is available only in Chinese, and is not available for the English reading public On T' i en-t' a i see Fung Yu-lan, op cit , pp 360-3 86; for a short account of this school and Hua-yen see Dr W T Chan, Re ligious Trends in Modern China (Columbia University Press , New York, 1953 ), PP 95-105 ; also ibid., p , n 19 for T'ien-t'ai and p 64 n 20 for H ua-yen ; cpo also Takakusu , Essentials of Buddhist Philosophy (ed W T Chan and C A Moore, Uni versity of Hawaii, Honolulu, 1947) pp 126-141 It is simply impossible to state in a few lines the essentials of T'ien-t'ai, and no attempt of that kind is made here ; what is given here is a few broad lines on which further studies could be carried out � the light of the present work The same thing applies also to the other two schools here dealt with, viz., Hua-yen an d Ch'an n Mahiiyiina-sraddhotpiida-siistra, tr from Sanskrit to Chinese bv Paramartha (5 3 A.D ) and Silqanand� (700 A.D ? ) T 1666 and 1667 respectively Dr Suzuki tran s lated this into English : Awakening of Faith (Open Court Pub! House, Chicago, 1900) ; seeW T Chan, op cit , p 99, n 48 The basic text of Vij nanavada is Vijfiaptimiitratii-siddhi (Fr tr by Louis de la Vallee Poussin, Paul Geutlmer, Paris, 1928-29) which is a composite commentary on Vasubandhu's Trimsikii See also" his VimSikii (Eng tr Wei-shih er-shih-lun, by Hamilton, Ameri can Oriental Society, New Haven, 1938) Hsiian-tsang translated these into Chi nese (T and 590 respectively) 49 See Fung Yu-Ian, op cit., pp 365 fE 60 The ten kinds of tathatii + 110 are as NOTES they are set forth in �.@ (SaJJharma pu'!4arika-siitra) , 1JiiJ!& (Upiiyakau salyaparivarta) (cp trP � �1i1lil! T 262, pp 349 if 1i7 W T Chan, 01 cit , p 95 iii This is the Zen (in Japanese), what W T Chan calls "The Meditation School," see op cit., p 69: see his valua ble note (p 70, n S ) which puts in a succinct way the principal tenets of this School; cpo Fung Yu-lan, op cit., p 390; see ibid , the whole section pp 86-406 Dr D T Suzuki's works on Zen are well known; he ha.� rendered a great aervic:e to the cause of Zen Of his latest works these could be mentioned: I) Zen Buddhism (A Double day Anchor Book , cd William Barre tt, Doubleday !£ Co., New York, 1956) p 5C ) ; see MlttlUlfli by Chiang Wei ch'iao (!fl •• Jil), 193 0), pp 43-44 See above, p 257 Cpo W T Chan, op cit., p 64 (n 19) : the "ten features, ("thUH:baracterized, thus-natured, thus-substantiated, thus-caused, thus forced, thus-activated, thus-