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234 China Review International: Vol. 3, No. 1, Spring 1996 Ng Yu-Kwan. T'ien-t'ai Buddhism and Early Mädhyamika. Honolulu: Tendai Institute ofHawaii Buddhist Studies Program; distributed by University of Hawaii Press, 1993. xvii, 254 pp. Hardcover $37.00, isbn 0-82481560 -2. Paperback $22.00, isbn 0-8248-1561-0. This extensively researched volume, which is a revised version of the author's Ph.D. dissertation, is an exploration ofthe writings ofZhi Yi (Chih-i) and Nägärjuna, two prominent Buddhist philosophers. Nägärjuna (ca. 150-250) is widely considered to be the founder of the Indian Mädhyamika school, while Zhi Yi (538-597). although not a member of the Mädhyamika school, studied and commented on the school extensively. The author is particularly interested in determining why certain elements of Nägärjuna's thought were unsatisfactory to Zhi Yi. Through careful analysis ofnumerous original texts and secondary sources, Ng concludes that Zhi Yi's ultimate interest was in highlighting those dimensions of Buddhist diought that evince a clear, compassionate, soteriological concern. Ng argues convincingly that Zhi Yi believed Mädhyamika doctrine, as presented by Nägärjuna, to be in need of expansion and refinement in order to better accomplish the end of "saving" sentient beings. Although it becomes clear rather early in the text that the author holds a definite preference for Zhi Yi's position , he is also careful to present Nägärjuna's thought in its best light. Ng's position is a methodically crafted one; successive chapters build on previously established arguments. As a result, this review will trace his thought accordingly . Ng devotes chapter 2 to an exploration of the concept of Emptiness (Sanskrit sünyatä, Chinese kong 3: ) as presented by Nägärjuna in his Mülamadhyamakak ärikä, otherwise known as the "Kärikä." Other than the strange decision to use symbolic logic to illustrate the relationship between causality and selfnature (pp. 16-17), Ng's discussion should prove satisfactory for those with prior exposure to Buddhist philosophy. Particularly impressive is the facility with which he juggles Sanskrit and Chinese sources while managing to navigate through the material effectively in English. However, the issues discussed tend to be rather intricate, and those lacking a background in Mädhyamika thought would be well served first to peruse an introductory text, such as The Emptiness of Emptiness: An Introduction to Early Indian Mädhyamika by C. W. Huntington, Jr. (University of Hawaii Press, 1989). Chapter 3 provides a general overview of those writings by Zhi Yi that pertain ß.!"6 by. University to Mädhyamika. This includes an exploration ofZhi Yi's "classification ofthe Buddhist doctrines" (panjiao), a fourfold subdivision that includes the Tripitaka Doctrine (cangjiao), the Common Doctrine (tongjiao), the Gradual Doctrine (bie jiao), and the Perfect Doctrine (yuanjiao). Mädhyamika, according to Zhi Yi, priofHawai 'i Press Reviews 235 marily deals with the Common Doctrine, which advances the notion that "one should realize Emptiness in the nature of dharmas, without destroying anything whatsoever" (p. 41), which stands in sharp contrast with the Tripitaka Doctrine. However, Zhi Yi shows a distinct preference for the Perfect Doctrine, for which he considers the Lotus Sutra (Fa huajing) to be the exemplary text. According to the Perfect Doctrine, "one should realize the Middle Way instantaneously" (p. 41), whereas the Gradual Doctrine believes the Middle Way to be accessible only tiirough patience and persistence. Chapter 4, "Middle Way-Buddha Nature as the Truth," highlights the manner in which Zhi Yi finds the Common Doctrine lacking soteriological efficacy: "the Truth expounded in the Mädhyamika and die Common Doctrine, whether it be termed 'Emptiness' or 'Middle Way,' tends to be negative, static, and transcendent . . . . [Zhi Yi] thinks Truth should be permanent, dynamic, and all-embracing " (p. 62). This is made clear through a discussion ofZhi Yi's preference for the Threefold Truth (as opposed to the Twofold Truth ofNägärjuna) and his marked interest in expedience/skillful means (fang Man). Chapter 5, "Four Alternatives in Mädhyamika and Chih-i," is a detailed investigation of Nägärjuna's use of the Four Alternatives (affirmation, negation, both affirmation and...

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