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Monastic Innovator, Iconoclast, and Teacher of Doctrine
Abstract
Over the centuries, diverse Chan/Zen traditions throughout East Asia have venerated Baizhang Huaihai (J. Hyakujō Ekai, 749–814) as one of the greatest Chan teachers of the Tang era (618–907). Celebrated as the leading disciple of the renowned Mazu Daoyi (709–788), the “founder” of the Hongzhou school that came to dominate Chan during the mid-Tang period, Baizhang is still evoked as a source of religious inspiration and authority, and he remains one of the most recognized Chan teachers of all time. This chapter is a brief study of those changing perceptions and images, spanning most of the history of Chan in East Asia, down to the present. The shifting images of Baizhang mirror the multifaceted and far-reaching changes that marked Chan’s historical trajectory as a major tradition of East Asian Buddhism, with significant ramifications for its complex evolution that still shape its intricate present-day predicaments.
Overview
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TL;DR
Poceski traces how Baizhang Huaihai (749–814) was remembered in Chan/Zen tradition, arguing that his later images as an iconoclast and patron saint of Chan monasticism are largely Song-era hagiographic constructions. The earliest sources instead present him as a learned teacher of Chan doctrine and contemplative practice.
Key findings
- Baizhang was a leading disciple of Mazu Daoyi (709–788), born in 749 into the Wang clan, ordained in 767, joined Mazu around 770, and died in 814; in 821 the Tang government gave him the posthumous title “Chan teacher of great wisdom.” Later Linji/Rinzai lineage placed him in the line Mazu → Baizhang → Huangbo → Linji.
- The chapter identifies three main hagiographic transformations: paradigmatic Chan iconoclast, patron saint of Chan monasticism, and sophisticated teacher of doctrine and contemplative practice. Encounter-dialogue stories featuring Baizhang first appear in the mid-tenth century, e.g. *Zutang ji* in 952, about a century and a half after his death, and none can be traced to the Tang period.
- The legend that Baizhang created a distinct Chan monastic code and autonomous Chan monasticism is not supported by Tang-era evidence; the earliest mention of his founding a separate Chan monastery goes back to the late tenth century, and “no such text ever existed” for the lost *Baizhang qinggui*. Later codes such as *Chanyuan qinggui* and *Chixiu Baizhang qinggui* (1338) nonetheless evoked his authority.
- The earliest sources, especially Baizhang’s stupa inscription and *Baizhang guang lu*, show him preaching detailed doctrine, quoting scriptures such as the *Huayan Sutra*, and teaching a progressive scheme of “three propositions” (*sanju*): detachment from all things, nonabiding in detachment, and letting go of even subtle vestiges of self-referential awareness.
Methods
- Historical and textual analysis of Chan hagiographic sources, including Baizhang’s stupa inscription, *Song gaoseng zhuan*, *Jingde chuandeng lu*, *Zutang ji*, *Baizhang guang lu*, gong’an collections such as *Biyan lu*, and monastic codes.
- The chapter compares textual strata and provenance to distinguish Tang-era representations from later Song and post-Song images, situating these shifts within the Tang-Song transition and later East Asian Chan/Zen developments.
Limitations
- The paper states that Baizhang’s religious persona is “somewhat elusive,” since it can only be approached through limited literary artifacts, and that the same applies to his teachings.
- It also notes that hagiographic sources often have “uncertain provenance” and that encounter-dialogue stories are apocryphal or legendary rather than reliable records of Tang Chan.
- Evident from the text: the chapter is a synthesis relying substantially on the author’s previous publications and does not present new manuscript, archaeological, or quantitative evidence; conclusions about the historical Baizhang depend on early texts whose dating and redaction remain debated.
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Claims the paper makes
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- Findingcitation§ Baizhang's Life · p. 3
At the time of Mazu's death in 788, Baizhang did not particularly distinguish himself among Mazu's most senior and prominent disciples.
“At the time of Mazu's death, Baizhang did not particularly distinguish himself, nor did he stand out among the most senior and prominent disciples.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [5]
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- Findingreasoning§ Hagiography in Three (or More) Keys · p. 5
We are faced with divergent hagiographic portrayals of Baizhang's life and his role as a Chan teacher, presented in three distinctive keys: Chan iconoclast; patron saint of Chan monasticism; and learned teacher of doctrine and contemplative practice.
“Consequently, we are faced with divergent hagiographic portrayals of Baizhang's life and his role as a Chan teacher, presented in three distinctive keys: Chan iconoclast in the classical mold; patron saint of Chan monasticism; and learned teacher of doctrine and contemplative practice.”
Quote in the paperSubstantial claim - Findingcitation§ Paradigmatic Iconoclast · p. 9
None of the encounter dialogue stories or exchanges featuring Baizhang or any other Chan monk can be traced back to the Tang period.
“As I have shown in a previous publication, none of the encounter dialogue stories or exchanges, neither those that feature Baizhang nor any other Chan monk, can be traced back to the Tang period.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [28]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Findingcitation§ Patron Saint of Chan Monasticism · p. 12
Guishan jingce reveals that after Baizhang's death his disciples and other monks associated with the Hongzhou school continued to adhere to traditional monastic mores and ideals.
“Furthermore, Guishan jingce ( Guishan's Admonitions), an important text on Chan practice and monastic discipline composed by Baizhang's disciple Guishan, reveals how after Baizhang's death his disciples and other monks associated with the Hongzhou school continued to adhere to traditional monastic mores and ideals.”
Quote in the paperSubstantial claim0 of 2 sources checked- cites [42]
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- cites [43]
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- Findingnone given§ Patron Saint of Chan Monasticism · p. 11
During the Song era, the notion that Baizhang was the first Chan teacher to institute separate rules for a new type of monastic community became a central element of Chan belief and ideology.
“During the Song era, the notion that Baizhang was the g7Frst Chan teacher to institute separate rules, meant for a new type of a monastic community, became a central element of Chan belief and ideology.”
Quote in the paperSubstantial claim
- Findingcitation§ Patron Saint of Chan Monasticism · p. 11
From the Song period onward, Baizhang's image was featured prominently in the hall of patriarchs, just to the right of Bodhidharma.
“On the basis of widespread beliefs about Baizhang's important role in the development and codig7Fcation of Chan monastic life, from the Song period onward his image was featured prominently in the hall of patriarchs ( zu tang ), just to the right of Bodhi-dharma, who occupied the central position as the founding Chan patriarch.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [37]
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- Findingnone given§ Hagiography in Three (or More) Keys · p. 6
The divergent image of Baizhang as a sophisticated teacher of doctrine, who is at ease with both the philosophical and contemplative aspects of Buddhism, is based on the earliest strata of sources about his teachings.
“Finally, the divergent image of Baizhang as a sophisticated teacher of doctrine, who is at ease with both the philosophical and contemplative aspects of Buddhism, is based on the earliest strata of sources about his teachings.”
Quote in the paperNot a substantial claim - Findingnone given§ Hagiography in Three (or More) Keys · p. 5
The traditional image of Baizhang as the creator of a unique pattern of monastic life and patron saint of Chan monasticism is unique to him.
“In contrast, the traditional image of Baizhang as the creator of a unique pattern of monastic life and patron saint of Chan monasticism is unique to him, although the legend in which it is imbedded played important p. 10 p. 11 functions in later Chan history that transcended the singular signig7Fcance of Baizhang as a historical individual.”
Quote in the paperSubstantial claim - Findingcitation§ Patron Saint of Chan Monasticism · p. 12
The same traditional attitudes remained prevalent during the final decades of the Tang dynasty, as seen from 'Shi guizhi,' the earliest extant monastic code written by a Chan teacher, composed in 901 by Xuefeng Yicun.
“The same attitudes remained prevalent during the g7Fnal decades of the Tang dynasty, as can be seen from 'Shi guizhi' (Teacher's Regulations), the earliest monastic code written by a Chan teacher that is still extant, composed in 901 by Xuefeng Yicun (822-908).”
Quote in the paperSubstantial claim0 of 2 sources checked- cites [44]
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- cites [45]
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- Findingnone given§ Hagiography in Three (or More) Keys · p. 5
The depictions of Baizhang as a paradigmatic Chan iconoclast are primarily found in the kind of popular stories that form the central element of traditional Chan lore.
“The depictions of Baizhang as a paradigmatic Chan iconoclast are primarily found in the kind of popular stories that form the central element of traditional Chan lore.”
Quote in the paperNot a substantial claim - Findingreasoning§ Patron Saint of Chan Monasticism · p. 11
Because of the connection to later monastic codes, Baizhang came to be perceived as one of the historically most significant Chan figures.
“Because of that connection, Baizhang came to be perceived as one of the historically most signig7Fcant Chan g7Fgures.”
Quote in the paperSubstantial claim - Findingcitation§ Patron Saint of Chan Monasticism · p. 10
The story about the context of Baizhang's 'a day without work is a day without food' dictum dates back to the Song era.
“The context in which Baizhang purportedly came up with the 'a day without work is a day without food' dictum is told in a story that dates back to the Song era.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [29]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Findingcitation§ Paradigmatic Iconoclast · p. 9
The encounter dialogue format was not known during the Tang dynasty.
“From what we know, the encounter dialogue format was not even known during the Tang dynasty.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [28]
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- Findingcitation§ Patron Saint of Chan Monasticism · p. 10
The earliest mention of Baizhang's founding of a distinct Chan monastery goes back to the late tenth century.
“The earliest mention of Baizhang's founding of a distinct Chan monastery goes back to the late tenth century.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [30]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Findingreasoning§ Concluding Remarks · p. 16
Baizhang's image and persona underwent notable transformations: from a learned and wise teacher of Chan doctrine and contemplative practice during the Tang era into an indomitable iconoclast and patron saint of Chan monasticism dominant in later Chan lore starting with the early Song period.
“In the process, the image and persona of Baizhang underwent notable transformations: from the learned and wise teacher of Chan doctrine and contemplative practice that existed during the Tang era, into the indomitable iconoclast and patron saint of Chan monasticism that became dominant in later Chan lore, starting with the early Song period.”
Quote in the paperSubstantial claim - Findingreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14
According to Baizhang, ultimate reality can be approached or realized as it truly is, without accretions or distortions, as it manifests at all times and in all places, by means of intuitive knowledge.
“Nonetheless, it can be approached or realized-as it truly is, without any accretions or distortions-as it manifests at all times and in all places. That is done by means of intuitive knowledge, whose cultivation is one of the cornerstones of Chan soteriology.”
Quote in the paperSubstantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
- Findingcitation§ Teacher of Doctrine and Contemplative Practice · p. 14
A central idea that infuses most of Baizhang's sermons is the ineffability or indescribability of reality.
“A central idea that infuses most of Baizhang's sermons is the ineffability or indescribability of reality.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [50]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
- Findingreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14
According to Baizhang, ultimate reality cannot be predicated in terms of conventional conceptual categories, as it transcends the familiar realm of words and ideas.
“Ultimate reality cannot be predicated in terms of conventional conceptual categories, as it transcends the familiar realm of words and ideas.”
Quote in the paperSubstantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
- Interpretationnone given§ [https://doi.org/10.1093/acprof:oso/9780195367645.001.0001](https://academic.oup.com/book/10756) · p. 2
Subsequent generations of Chan/Zen writers and adherents imputed aspects of their ideological agendas and religious sentiments back to Baizhang and other Chan teachers from the same era.
“As subsequent generations of Chan/Zen writers and adherents formulated and wrote down their visions of Chan orthodoxy, they imputed aspects of their ideological agendas and religious sentiments back to Baizhang and other Chan teachers from the same era.”
Quote in the paperSubstantial claim - Interpretationnone given§ [https://doi.org/10.1093/acprof:oso/9780195367645.001.0001](https://academic.oup.com/book/10756) · p. 2
The evolving representations of Baizhang's religious persona mirror the multifaceted and far-reaching changes that marked the Chan school's historical trajectory as a major tradition of East Asian Buddhism.
“These evolving representations of Baizhang's religious persona, I argue in the conclusion, mirror the multifaceted and far-reaching changes that marked the Chan school's historical trajectory as a major tradition of East Asian Buddhism.”
Quote in the paperSubstantial claim - Interpretationreasoning§ [https://doi.org/10.1093/acprof:oso/9780195367645.001.0001](https://academic.oup.com/book/10756) · p. 2
In so doing, they refashioned Baizhang's image in light of changing religious, institutional, and historical circumstances.
“In so doing, they refashioned Baizhang's image in light of changing religious, institutional, and historical circumstances.”
Quote in the paperSubstantial claim - Interpretationreasoning§ [https://doi.org/10.1093/acprof:oso/9780195367645.001.0001](https://academic.oup.com/book/10756) · p. 2
Critical examination of the hagiographic transformations of leading Chan teachers, such as Mazu and Baizhang, provides valuable insights about the Chan school's larger historical trajectories and ideological repositionings.
“Accordingly, critical examination of the hagiographic transformations of leading Chan teachers, such as Mazu and Baizhang, provides us with valuable insights about the Chan school's larger historical trajectories and ideological repositionings.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12
The legend tells us little about the historical realities of Tang Chan.
“It also tells us little about the historical realities of Tang Chan.”
Quote in the paperSubstantial claim- Rests on an assumption: The absence of Tang-era evidence about Baizhang's creation of distinctive Chan monastic rules indicates that no such rules or code existed.
- Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12
No such text as Baizhang's lost code ever existed.
“Similarly, the search for establishing the contents of his lost code turned out to have been a futile academic exercise, since by now it is fairly clear that no such text ever existed.”
Quote in the paperSubstantial claim- Rests on an assumption: The absence of Tang-era evidence about Baizhang's creation of distinctive Chan monastic rules indicates that no such rules or code existed.
- Interpretationreasoning§ Paradigmatic Iconoclast · p. 9
The stories about Baizhang recounted above, and all other similar stories, need to be read as apocryphal or legendary narratives reflecting Song-era efforts to create a new image of Baizhang fitting a particular religious prototype.
“The stories about Baizhang recounted above-and all other similar stories-thus need to be read as apocryphal or legendary narratives, in the sense of being re ections of Song-era efforts at creating a new image of Baizhang that g7Ft into a particular religious prototype, which was communicated via a predetermined and formulaic mode of narration.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Paradigmatic Iconoclast · p. 9
It is erroneous to assume that the encounter dialogue format was a major mode of instruction or communication used in Chan circles.
“Consequently, it is erroneous to assume that it was a major mode of instruction or communication used in Chan circles, which until recently was the operative assumption in both popular and scholarly writings on Chan history and literature.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 13
The image of Baizhang conveyed by the Tang-era sources is that of a learned and sagacious monk well versed in both the theoretical and contemplative aspects of medieval Chinese Buddhism.
“The image of Baizhang conveyed by the Tang-era sources is that of a learned and sagacious monk who is well versed in both the theoretical and contemplative aspects of medieval Chinese Buddhism.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
- Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12
The legend about Baizhang's creation of a new system of Chan monastic rules had tenuous connection at best with actual events in Baizhang's life.
“To sum up, the legend about Baizhang's creation of a new system of Chan monastic rules had tenuous connection at best with actual events in the life of Baizhang.”
Quote in the paperNot a substantial claim- Rests on an assumption: The absence of Tang-era evidence about Baizhang's creation of distinctive Chan monastic rules indicates that no such rules or code existed.
- Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12
During the Song era the legend became a centerpiece of an expansive narrative about the consolidation of Chan into a distinct Buddhist tradition with its own institutional moorings and pattern of monastic life.
“During the Song era the legend gradually became a centerpiece of an expansive narrative about the consolidation of Chan into a distinct Buddhist tradition with its own institutional moorings and a distinct pattern of monastic life.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Paradigmatic Iconoclast · p. 9
An important part of the change was the legitimization of Song Chan by retroactive attribution of assorted religious ideals and images back to Baizhang and other great Chan teachers from the Tang era.
“An important part of that change was the legitimization of Song Chan by retroactive attribution of assorted religious ideals and images back to Baizhang and other great Chan teachers from the Tang era.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Paradigmatic Iconoclast · p. 9
The fashioning of the iconoclastic image of Baizhang was linked to the growth of a nascent Chan orthodoxy that became dominant during the Song era.
“The fashioning of that iconoclastic image was linked to the growth of a nascent Chan orthodoxy that became dominant during the Song era, which had its own institutional concerns and ideological suppositions.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12
The actual rules and monastic innovations attributed to Baizhang in 'Chanmen guishi' and elaborated in Chanyuan qinggui turn out for the most part to be based on various Vinaya rules, derived from monastic customs not unique to Chan, or influenced by common Chinese cultural practices and ritual observances.
“Even the actual rules and monastic innovations that are attributed to Baizhang in 'Chanmen guishi,' and are further elaborated and expanded in Chanyuan qinggui , turn out for the most part to be based on various Vinaya rules, to be derived from monastic customs that were not unique to the Chan tradition, or to be in uenced by common Chinese cultural practices and ritual observances.”
Quote in the paperSubstantial claim- Rests on an assumption: The absence of Tang-era evidence about Baizhang's creation of distinctive Chan monastic rules indicates that no such rules or code existed.
- Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12
The hagiographic transmutation of Baizhang into the patron saint of Chan monasticism is indicative of important changes within the Chan school during the Tang-Song transition.
“Accordingly, the hagiographic transmutation of Baizhang into the patron saint of Chan monasticism is indicative of important changes that took place within the Chan school in the course of its historical growth and transformation during the Tang-Song transition.”
Quote in the paperSubstantial claim - Interpretationnone given§ Hagiography in Three (or More) Keys · p. 5
The main medium for creative remembrance and reconstitution of the past were the monastic hagiographies of great Chan teachers such as Baizhang.
“The main medium for such creative remembrance and reconstitution of the past were the monastic hagiographies of great Chan teachers such as Baizhang, which from the mid-tenth century onward increasingly came to feature quaint stories-some perhaps real, but for the most part invented-about their dramatic acts and inscrutable statements.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Paradigmatic Iconoclast · p. 9
Popular stories featuring Baizhang and other noted Chan teachers from the Tang era became key elements of traditional Chan lore only during the Song period.
“Popular stories that feature the outlandish acts or inscrutable ramblings of Baizhang and other noted Chan teachers from the Tang era became key elements of traditional Chan lore only during the Song period.”
Quote in the paperNot a substantial claim - Interpretationreasoning§ Concluding Remarks · p. 16
The hagiographic transformations illustrate the prevalence of mythologizing tendencies, historical distortions, pious embellishments, or (dis)ingenuous fabrications in collective recollections and representations of various Chan groups, as preserved in diverse oral and written narratives.
“It aptly illustrates the prevalence of mythologizing tendencies, historical distortions, pious embellishments, or (dis)ingenuous fabrications in the collective recollections and representations of various Chan groups-as well as their parallels among other religious traditions-as preserved in diverse oral and written narratives.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 15
Baizhang's soteriological scheme visibly diverges from normative models typically associated with Chan orthodoxy, which prioritize 'suddenness' as the central ordering principle of classical Chan doctrine.
“This soteriological scheme visibly diverges from normative models that are typically associated with Chan orthodoxy, which prioritize the notion of 'suddenness' as the central ordering principle of classical Chan doctrine.”
Quote in the paperSubstantial claim- Rests on an assumption: Normative models associated with Chan orthodoxy prioritize 'suddenness' as the central ordering principle of classical Chan doctrine.
- Interpretationreasoning§ Concluding Remarks · p. 16
The various sources reveal great diversity and historical complexity, a mélange of elements spanning the popular and elitist, court-oriented and localized.
“Instead, the various sources reveal great diversity and historical complexity, a mélange of elements that span the popular and the elitist, the court-oriented and the localized.”
Quote in the paperSubstantial claim - Interpretationnone given§ Concluding Remarks · p. 16
The shifting images and evolving hagiographic representations of Baizhang surveyed in the chapter are reflections of multifarious and momentous changes that marked the Chan school's historical trajectory as a major tradition, first of Chinese and then of East Asian Buddhism.
“The shifting images and evolving hagiographic representations of Baizhang that were surveyed in the previous pages are re ections of the multifarious and momentous changes that marked the Chan school's historical trajectory as a major tradition, g7Frst of Chinese and then of East Asian Buddhism.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Concluding Remarks · p. 16
The ongoing fashioning and transformation of images of famed Chan teachers like Baizhang had significant ramifications within and beyond the complex evolution of Chan as a distinct Buddhist tradition.
“The ongoing fashioning and transformation of the images of famed Chan teachers like Baizhang had signig7Fcant ramig7Fcations within and beyond the complex evolution of Chan as a distinct Buddhist tradition.”
Quote in the paperSubstantial claim - Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 15
Instead of refuting the validity of canonical formulations of the Buddhist path in terms of diverse stages and practices, as expected from leading Chan teachers of the Tang and subsequent eras, Baizhang introduces an innovative conceptual scheme that takes into account the inevitably gradual character of actual Chan practice.
“Instead of refuting the validity of canonical formulations of the Buddhist path in terms of diverse stages and practices, as we are led to expect from leading Chan teachers of the Tang (and subsequent) eras, Baizhang is introducing an innovative conceptual scheme that takes into account the inevitably gradual character of actual Chan practice.”
Quote in the paperNot a substantial claim - Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 13
In the Tang context, Baizhang assumed the traditional role of Dharma teacher, albeit of a peculiar kind that developed within the Chan school.
“In the Tang context we g7Fnd Baizhang assuming a traditional role of Dharma teacher, albeit of a peculiar kind that developed within the religious milieu of the Chan school.”
Quote in the paperSubstantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
- Probably not a substantial claim. 75
- It may state two separate claims as one. 35
Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Findingcitation§ Baizhang's Life · p. 2Baizhang was born into a privileged background in 749 and was a scion of the prominent Wang clan of Taiyuan.
“Baizhang was born into a privileged background in 749, toward the end of the glorious reign of Emperor Xuanzong (r. 712- 756). He was a scion of the prominent Wang clan of Taiyuan (now the capital of Shanxi province), although at the time his family resided in Fuzhou (now the capital of Fujian province).”
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Findingcitation§ Baizhang's Life · p. 3Baizhang later moved to Baizhang Mountain at the invitation of local patrons, where he was the first monk associated with the Chan school to establish a monastery.
“From there he later moved to Baizhang (Hundred Zhang) Mountain, at the invitation of local patrons. Also known as Daxiong (Great Hero or Greatly Imposing) Mountain, Baizhang Mountain was located in the vicinity of Shimen. At the time, that was a fairly isolated area, and Baizhang was the g7Frst monk associated with the Chan school to establish a monastery there.”
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- cites [8]
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It may state two separate claims as one.
Findingcitation§ Baizhang's Life · p. 2Around 770 Baizhang traveled to southern Jiangxi and met Mazu for the first time at Gonggong Mountain, joining Mazu's monastic community as a disciple.
“After doing that for two or three years, around 770 he traveled to southern Jiangxi. There he met Mazu for the g7Frst time at Gonggong Mountain, where Mazu had already been residing for well over a decade. At that point, the young Baizhang joined the growing monastic community as a disciple of Mazu.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [4]
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Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingcitation§ Baizhang's Life · p. 2Baizhang received the full monastic precepts in 767 from a Vinaya teacher called Fazhao.
“Baizhang received the full monastic precepts in 767 from a Vinaya teacher called Fazhao.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [4]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Findingcitation§ Baizhang's Life · p. 3During the final two decades of his life, Baizhang remained at Baizhang Mountain and trained numerous disciples.
“During the g7Fnal two decades of his life, Baizhang remained at the mountain. There he trained numerous disciples, although not nearly as many as his teacher Mazu.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [9]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingcitation§ Patron Saint of Chan Monasticism · p. 11Chixiu Baizhang qinggui contains a fairly elaborate description of the liturgical elements included in the memorial service dedicated to Baizhang in the Dharma hall.
“Chixiu Baizhang qinggui contains fairly elaborate description of the various liturgical elements that were included in the memorial service dedicated to Baizhang, which took place in the Dharma hall.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [38]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingreasoning§ Paradigmatic Iconoclast · p. 7The story of Mazu and Baizhang and the wild duck contains most of the main elements of the encounter dialogue format.
“This story contains most of the main elements of the encounter dialogue format.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Findingcitation§ Patron Saint of Chan Monasticism · p. 11The Baizhang legend was picked up by Chan abbots who wrote comprehensive monastic codes, and Chan monasteries became a distinct and officially recognized type of Buddhist establishment only during the Song era.
“The Baizhang legend was subsequently picked up by the various Chan abbots who wrote comprehensive monastic codes for the running of their and other Chan monasteries, which became a distinct and ofg7Fcially recognized type of Buddhist establishment only during the Song era.”
Quote in the paperSubstantial claim0 of 3 sources checked- cites [34]
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- cites [35]
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- cites [36]
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Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Paradigmatic Iconoclast · p. 7In classical Chan literature there are a number of encounter dialogue stories that feature Baizhang either as the main protagonist or in a supportive role.
“In classical Chan literature there are a number of encounter dialogue stories that feature him either as the main protagonist or in a supportive role.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Findingcitation§ Patron Saint of Chan Monasticism · p. 12Early scholarship, mostly by Japanese scholars, took for granted the historicity of Baizhang's role as a monastic innovator and presumed that he composed an actual code.
“Early scholarship, most of which was presented by Japanese scholars, took for granted the historicity of Baizhang's role as a monastic innovator and presumed that there was an actual code that he composed for his monastic community.”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites [40]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites [41]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
It may state two separate claims as one.
Findingreasoning§ Patron Saint of Chan Monasticism · p. 12There is no evidence from the Tang era about Baizhang's creation of distinctive Chan monastic rules, nor any intimation of a new system of Chan monastic life institutionally separate from mainstream Buddhist monasticism.
“There is no evidence from the Tang era about Baizhang's creation of distinctive Chan monastic rules, nor is there any intimation of the existence of a new system of Chan monastic life that was institutionally separate from mainstream Buddhist monasticism.”
Quote in the paperSubstantial claim- Rests on an assumption: The absence of Tang-era evidence about Baizhang's creation of distinctive Chan monastic rules indicates that no such rules or code existed.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Paradigmatic Iconoclast · p. 6The popular images of Chan iconoclasts found especially receptive audiences in the West, ever since they were first introduced by D. T. Suzuki during the early twentieth century as a crucial component in his repackaging of Zen for Westerners.
“The popular images of Chan iconoclasts found especially receptive audiences in the West, ever since they were g7Frst introduced by D. T. Suzuki (1870-1966) during the early twentieth century as a crucial component in his repackaging of Zen for Westerners.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingcitation§ Baizhang's Life · p. 3Subsequently Baizhang came to be recognized as the foremost disciple of Mazu.
“Subsequently Baizhang came to be recognized as the foremost disciple of Mazu, although Chan sources from the post-Tang period usually list him and Xitang together as Mazu's two main disciples, with Nanquan Puyuan (748-834) also joining the exclusive list at a later stage, to form a troika of chief disciples.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [9]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.
Findingnone given§ Paradigmatic Iconoclast · p. 7Generally speaking, later versions of the stories tend to be more elaborate and to include a greater number of illogical or iconoclastic elements.
“Generally speaking, later versions of the stories tend to be more elaborate and to include a greater number of illogical or iconoclastic elements.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingcitation§ Baizhang's Life · p. 3Seven years after Baizhang's death, in 821, the Tang imperial government granted him the posthumous appellation 'Chan teacher of great wisdom' (Dazhi chanshi).
“Seven years after Baizhang's passing away, in 821, the Tang imperial government granted him the posthumous appellation of 'Chan teacher of great wisdom' (Dazhi chanshi).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [9]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
It may state two separate claims as one.
Findingcitation§ Patron Saint of Chan Monasticism · p. 11Changlu Zongze, author of Chanyuan qinggui, evoked the Baizhang legend as inspiration and linked his rules to those in Baizhang's code.
“The author of the earliest and one of the most important texts in that genre, Changlu Zongze (d. 1107), evoked the Baizhang legend as a source of inspiration for his monastic code. In his Chanyuan qinggui (Rules of Purity for Chan Monasteries) he linked his rules to those contained in the code composed by Baizhang.”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites [34]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites [35]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.
Findingreasoning§ Patron Saint of Chan Monasticism · p. 10Baizhang's accomplishments as a monastic leader and legislator were linked with the belief that he composed an influential monastic code, usually referred to as Baizhang qinggui, which was subsequently lost.
“His accomplishments in that area were linked with the belief that he composed an in uential monastic code, usually referred to by the title Baizhang qinggui (Baizhang's Rules of Purity), which was subsequently lost.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingreasoning§ Patron Saint of Chan Monasticism · p. 10Over the last millennium, generations of Chan adherents have celebrated Baizhang as the founding father and patron saint of 'Chan monasticism.'
“Because of that, over the last millennium generations of Chan adherents have celebrated Baizhang as the founding father and patron saint of 'Chan monasticism,' even though the symbolic meanings associated with the Baizhang legend assumed broader signig7Fcance, as its multifaceted connotations transcended the historical reality of a single person.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Findingnone given§ Hagiography in Three (or More) Keys · p. 5From the mid-tenth century onward, monastic hagiographies increasingly came to feature quaint stories-some perhaps real, but for the most part invented-about their dramatic acts and inscrutable statements.
“which from the mid-tenth century onward increasingly came to feature quaint stories-some perhaps real, but for the most part invented-about their dramatic acts and inscrutable statements.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Findingcitation§ Patron Saint of Chan Monasticism · p. 12Eventually some scholars started to doubt the existence of Baizhang's code and question Baizhang's historical role in the codification of Chan monastic life.
“Eventually some scholars started to doubt the existence of Baizhang's code, and even question Baizhang's historical role in the codig7Fcation of Chan monastic life.”
Quote in the paperNot a substantial claim0 of 2 sources checked- cites [40]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites [41]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim.
Findingreasoning§ Hagiography in Three (or More) Keys · p. 5When we look at the various texts that provide information about Baizhang's life and his teachings, we can uncover several layers of materials that present different images of him.
“When we look at the various texts that provide information about Baizhang's life and his teachings, we can uncover several layers of materials that present different images of him.”
Quote in the paperSubstantial claimIt may state two separate claims as one.
Findingcitation§ Patron Saint of Chan Monasticism · p. 11Chixiu Baizhang qinggui, compiled by Dongyang Dehui in 1338, was more comprehensive than its predecessors and became widely used in Chinese monasteries throughout the late imperial period.
“The same sort of connection is also implied in Chixiu Baizhang qinggui (Imperial Edition of the Baizhang Rules of Purity), compiled by Dongyang Dehui in 1338, which was more comprehensive than its predecessors and became widely used in Chinese monasteries throughout the late imperial period.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [36]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Paradigmatic Iconoclast · p. 7Classical Chan texts often present Baizhang as an embodiment of the iconoclastic ethos.
“As is the case with other prominent Chan monks from the Tang era, classical Chan texts often present Baizhang as an embodiment of the aforementioned iconoclastic ethos.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Paradigmatic Iconoclast · p. 7There are variations among the different extant versions of these exchanges, which is quite common among encounter dialogues of this kind.
“There are variations among the different extant versions of these exchanges, which is quite common among encounter dialogues of this kind.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Findingcitation§ Patron Saint of Chan Monasticism · p. 11Baizhang was given special memorial services in the monastic calendar, with main observances presided over by the abbot and attended by the whole congregation.
“Because of his status as a key monastic ancestor, Baizhang was given special memorial services. These were important ritual occasions in the monastic calendar. The main ceremonial observances were presided over by the abbot and were attended by the whole congregation.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [38]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 13Baizhang often resorts to technical Buddhist vocabulary of the kind found in philosophically oriented schools of Chinese Buddhism such as Huayan, Faxiang, and Tiantai.
“He also often resorts to technical Buddhist vocabulary, of the kind one usually g7Fnds in the texts of philosophically oriented schools of Chinese Buddhism such as Huayan, Faxiang, and Tiantai.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.
Findingnone given§ Baizhang's Life · p. 4During the Song era, the Linji school became the most influential Chan faction and the main line of transmission, and was transmitted to Korea and Japan, where it assumed dominant positions.
“During the Song era, the Linji school became the most in uential Chan faction and the main line of transmission. It was also transmitted to Korea and Japan, where it assumed dominant positions.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 13Baizhang's discourses are filled with scriptural quotations and allusions.
“His discourses are g7Flled with scriptural quotations and allusions.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.
Findingreasoning§ Patron Saint of Chan Monasticism · p. 11The supposed rejection of the Vinaya tradition came to be perceived as a seminal event in Chinese Buddhism and a key point in the Chinese transformation of the 'foreign' religion.
“Furthermore, the supposed rejection of the hallowed Vinaya tradition-which, being imported from India, had canonical basis and sanction-came to be perceived as a seminal event in the history of Chinese Buddhism. That has been construed as a key point in the Chinese transformation of the 'foreign' religion, when monastic institutions and observances at long last became truly Sinicized.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Findingcitation§ Teacher of Doctrine and Contemplative Practice · p. 15The quoted passage appears in the 'Manifestation of the Tathagata' chapter of the Huayan Scripture and is part of one of the most often quoted sections in that text.
“The passage in question appears in the 'Manifestation of the Tathagata' chapter of the Huayan Scripture , and is part of one of the most often quoted sections in this immensely important and popular text.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [53]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim.
Findingreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14In Baizhang's text, the perfection of the Chan path of practice and realization is depicted not as attainment of some particular ability or knowledge but as a process of letting go of all views and attachment that interfere with the innate human ability to know reality and experience spiritual freedom.
“The perfection of the Chan path of practice and realization, therefore, does not involve the attainment of some particular ability or knowledge. Rather, in Baizhang's text it is depicted as a process of letting go of all views and attachment that interfere with the innate human ability to know reality and experience spiritual freedom.”
Quote in the paperSubstantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
It may state two separate claims as one.
Findingreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14According to Baizhang, the various Chan or Buddhist teachings are empty of self-nature and constitute expedient tools in cultivating detachment and transcendence.
“Like everything else, the various Chan (or more broadly Buddhist) teachings are empty of self-nature. They simply constitute expedient tools in an ongoing process of cultivating detachment and transcendence that supposedly free the mind of mistaken views and distorted ways of perceiving reality; to put it differently, they belong to the well-known Buddhist category of 'skillful means' ( fangbian ,”
Quote in the paperSubstantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. It may state two separate claims as one.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 14The three propositions are: thoroughgoing detachment from all things and affairs; nonabiding in the state of detachment; and letting go of even the subtlest vestiges of self-referential awareness or knowledge of having transcended detachment.
“The three propositions are: thoroughgoing detachment from all things and affairs; nonabiding in the state of detachment; and letting go of even the subtlest vestiges of self-referential awareness or knowledge of having transcended detachment.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingown data§ Teacher of Doctrine and Contemplative Practice · p. 15The quoted passage contains a profusion of technical Buddhist terms of the kind usually encountered in canonical sources and exegetical literature.
“First, there is a profusion of technical Buddhist terms, of the kind one usually encounters in canonical sources and exegetical literature: formless realm, meditation illness, way of bodhisattvas, hindrances of practice, Buddha nature, and ignorance of subtle knowledge, to name a few.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Findingreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14According to Baizhang, since the essence of reality cannot be captured or conveyed via words and letters, it is pointless to get stuck in dogmatic assertions or attach to a particular doctrine or practice.
“Since the essence of reality cannot be captured or conveyed via the mediums of words and letters, according to Baizhang it is pointless to get stuck in dogmatic assertions, or to attach to a particular doctrine or practice.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingcitation§ Teacher of Doctrine and Contemplative Practice · p. 15Baizhang's description of the third proposition is capped with a quotation from the Huayan Sutra, also called the Avatamsaka Sutra or Flower Ornament Scripture.
“Second, Baizhang's description of the third proposition is capped with a quotation from a well-known canonical text, the Huayan Sutra (also referred to as the Avatamsaka Su tra or the Flower Ornament Scripture ).”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [53]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 13The primary mode in which Baizhang communicates his teachings is the public Chan sermon, presented in the ritual framework of 'ascending the [Dharma] hall [to preach]' (shangtang).
“Here the primary mode in which Baizhang communicates his teachings is the public Chan sermon, presented in the ritual framework of 'ascending the [Dharma] hall [to preach]' ( shangtang ).”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 15The first sentence of the quoted passage defines the third proposition in relation to the first and second propositions, denoted by 'nonattachment' and 'not abide in nonattachment,' respectively.
“The g7Frst sentence deg7Fnes the third proposition in relation to the g7Frst and second propositions (denoted by the expressions 'nonattachment' and 'not abide in nonattachment,' respectively).”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 14Baizhang's solemn audience was primarily constituted of his monastic disciples, although he also preached to laymen.
“From what we can gather, the solemn audience to whom his teachings and exhortations were directed was primarily constituted of his monastic disciples, although he also preached to laymen.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 15Scriptural use and invocation of canonical authority are common occurrences in Baizhang's sermons, as well as in the sermons of his teacher Mazu and his disciple Huangbo.
“This kind of scriptural use and invocation of canonical authority are common occurrences in Baizhang's sermons, as well as in the sermons of his teacher Mazu and his disciple Huangbo.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 14In Baizhang's Extensive Record, these three mental states are referred to as the 'three propositions' (sanju), which can also be understood as three distinctive stages of spiritual realization.
“In Baizhang's Extensive Record they are referred to as the 'three propositions' ( sanju ), which can also be understood as three distinctive stages of spiritual realization.”
Quote in the paperNot a substantial claimProbably not a substantial claim.
Findingreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14According to Baizhang, holding on rigidly or fetishizing a particular text, viewpoint, or method of practice can be counterproductive, becoming a source of attachment that impedes spiritual progress.
“Holding on rigidly or fetishizing a particular text, viewpoint, or method of practice-even the most profound and potent ones-can turn out to be counterproductive, as it becomes a source of attachment that impedes spiritual progress.”
Quote in the paperSubstantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper’s conclusions may not depend on it.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 15The quoted passage describes the genuine and accomplished Chan adept as someone who has realized a rarefied state of wisdom and awareness of reality.
“The text then goes on to describe the genuine and accomplished Chan adept as someone who has realized such rareg7Fed state of wisdom and awareness of reality.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Findingcitation§ Teacher of Doctrine and Contemplative Practice · p. 15The Huayan passage introduces the metaphor of a limitless scripture as expansive as the great universe and containing knowledge about everything in it being enclosed within a particle of dust, just as infinite Buddha wisdom inheres in the mind of each person.
“It introduces the metaphor of a limitless scripturesaid to be as expansive as the great universe, and to contain knowledge about everything in it-being enclosed within a particle of dust, just as the ing7Fnite Buddha wisdom inheres in the mind of each person.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [53]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.
Findingnone given§ Teacher of Doctrine and Contemplative Practice · p. 14Baizhang's sermons present a doctrinal innovation: a schematization of a progressive Chan path of spiritual cultivation involving the perfection of three distinct mental states or ways of knowing reality.
“One of the particular doctrinal innovations presented in Baizhang's sermons is his ingenious schematization of a progressive Chan path of spiritual cultivation that involves the perfection of three distinct mental states or ways of knowing (or relating to) reality.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Abstract · p. 1Baizhang's high standing in the pantheon of Chan worthies is primarily based on broad appreciation of his putative roles as the originator of Chan monasticism and key exemplar of an iconoclastic ethos celebrated in traditional Chan lore.
“Baizhang's high standing in the pantheon of Chan worthies is primarily based on broad appreciation of his putative roles as the originator of Chan monasticism and key exemplar of an iconoclastic ethos celebrated in traditional Chan lore.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Premisenone given§ Abstract · p. 1The Hongzhou school came to dominate the Chan movement during the mid-Tang period.
“that came to dominate the Chan movement during the mid-Tang period.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Premisenone given§ Abstract · p. 1Baizhang is widely recognized as the leading disciple of Mazu Daoyi (709-788).
“Baizhang (known in Japanese as Hyakujo Ekai) is widely recognized as the leading disciple of the renowned Mazu Daoyi (709- 788)”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Premisereasoning§ Abstract · p. 1Baizhang Huaihai (749-814) was venerated by diverse Chan/Zen traditions throughout East Asia as one of the greatest Chan teachers of the Tang era (618-907).
“Over the centuries, diverse Chan or Zen traditions throughout East Asia have venerated Baizhang Huaihai (749-814) as one of the greatest Chan teachers of the Tang era (618-907).”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Premisenone given§ Abstract · p. 1Mazu Daoyi was the 'founder' of the Hongzhou school.
“the 'founder' of the Hongzhou school”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 13Baizhang was cognizant of major intellectual trends in Tang Buddhism and deeply steeped in canonical texts and traditions.
“Nonetheless, he also comes across as someone who is cognizant of major intellectual trends in Tang Buddhism, as well as deeply steeped in canonical texts and traditions.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
It may state two separate claims as one.
Interpretationreasoning§ Paradigmatic Iconoclast · p. 9The fashioning of the iconoclastic image of Baizhang involved a creative hagiographic process that conveyed novel religious ideals and reflected a far-reaching reformulation of Chan orthodoxy.
“At its core, the fashioning of the iconoclastic image of Baizhang presented here involved a creative hagiographic process, which conveyed novel religious ideals and re ected a far-reaching reformulation of Chan orthodoxy.”
Quote in the paperSubstantial claimProbably not a substantial claim. It may be too vague to check against evidence. It may state two separate claims as one.
Premisereasoning§ Teacher of Doctrine and Contemplative Practice · p. 13The Extensive Record is an especially valuable source of information about Baizhang's teachings and among the most valuable resources for the study of Chan doctrine from the Tang period.
“The Extensive Record is an especially valuable source of information about Baizhang's teachings, and it is also among the most valuable resources for the study of Chan doctrine from the Tang period.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Teacher of Doctrine and Contemplative Practice · p. 13The picture that emerges from the early sources, especially Baizhang's stupa inscription and his Extensive Record, represents a striking contrast with the hagiographic representations surveyed in the previous two sections.
“The picture that emerges from the early sources, especially Baizhang's stupa inscription and his Extensive Record ( Baizhang guang lu ) represents a striking contrast with the hagiographic representations surveyed in the previous two sections.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
It may state two separate claims as one.
Interpretationnone given§ Patron Saint of Chan Monasticism · p. 11On closer inspection, Baizhang's assumed innovations in structuring Chan practice and monastic life turn out not to be revolutionary or unique to the Chan school.
“While generations of Chan scholars and adherents have interpreted that as a major paradigm shift in the history of Chinese monasticism, on closer inspection Baizhang's assumed innovations turn out not to be revolutionary or unique to the Chan school.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Interpretationreasoning§ Baizhang's Life · p. 3Baizhang's prominent standing within the later Chan tradition was to a large extent based on his inclusion, along with Huangbo, in the direct ancestral line of transmission that linked Linji Yixuan with Mazu.
“Along with his fame as the patron saint of Chan monasticism (see below), Baizhang's prominent standing within the later Chan tradition was to a large extent based on his inclusion (along with Huangbo) in the direct ancestral line of transmission that linked Linji Yixuan (d. 866), the 'founder' of the Linji school of Chan (known as Rinzai in Japanese), with Mazu.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Paradigmatic Iconoclast · p. 6The encounter dialogue stories embody a unique iconoclastic ethos that by the early Song period came to be portrayed as a central element of Chan spirituality.
“The encounter dialogue stories embody a unique iconoclastic ethos that by the early Song period came to be portrayed as a central element of Chan spirituality.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence.
Interpretationreasoning§ Hagiography in Three (or More) Keys · p. 4The Chan school can be understood as a community of memory, in which the past and present are closely interlinked and mutually reinforcing.
“Accordingly, a useful way of understanding the Chan school and situating it within a broad historical framework is to look at it as a community of memory, in which the past and the present are closely interlinked and mutually reinforcing.”
Quote in the paperNot a substantial claimIt may state two separate claims as one.
Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12The Chan school, or at least some of its influential leaders, responded to changing historical predicaments and navigated key ideological and institutional realignments, a central element of which was creative reconfiguring or reinventing of its past.
“Here we have a prime illustration of how the Chan school, or at least some of its in uential leaders, responded to changing historical predicaments and navigated key ideological and institutional realignments. A central element of that was the creative recong7Fguring or reinventing of its past, a notable expression of which was the hagiographic transmutation of Baizhang into the patron saint of Ch”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Interpretationnone given§ Paradigmatic Iconoclast · p. 6The most common and best-known cluster of imagery associated with the orthodox or classical Chan tradition revolves around dramatic portrayals of Chan teachers' iconoclastic acts and outlandish statements.
“The most common and best-known cluster of imagery associated with the orthodox or classical Chan tradition, especially in the style that purportedly ourished during the Tang era, revolves around dramatic portrayals of Chan teachers' iconoclastic acts and outlandish statements.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Premisecitation§ Patron Saint of Chan Monasticism · p. 10This story is part of a well-known legend about Baizhang that depicts him as the originator of a new system of rules and procedures for organizing monastic life.
“This story is part of a well-known legend about Baizhang, which depicts him as the originator of a new system of rules and procedures for organizing monastic life.”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [29]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. The paper may give no reason why it holds.
Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 13Baizhang was a teacher of a particular Chan brand of Buddhist doctrine, formulated in a manner and idiom unique to him and to the Hongzhou school as a whole.
“Here we encounter Baizhang as a teacher of a particular Chan brand of Buddhist doctrine, formulated in a manner and idiom that are unique to him and to the Hongzhou school as a whole.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
It may state two separate claims as one.
Interpretationreasoning§ Patron Saint of Chan Monasticism · p. 12The story about Baizhang's creation of a unique system of Chan monasticism is the stuff of legend and is not connected in any meaningful way with Baizhang as a historical person.
“We now know that the story about Baizhang's creation of a unique system of Chan monasticism is the stuff of legend, and is not connected in any meaningful way with Baizhang as a historical person.”
Quote in the paperNot a substantial claim- Rests on an assumption: The absence of Tang-era evidence about Baizhang's creation of distinctive Chan monastic rules indicates that no such rules or code existed.
It may state two separate claims as one.
Interpretationown data§ Hagiography in Three (or More) Keys · p. 5These contrasting images were composed at different times, and in response to different needs and circumstances.
“Although it is possible that a medieval monk such as Baizhang could have had a complex and multifaceted personality, a closer examination of the texts where these contrasting images appear reveals that they were composed at different times, and in response to different needs and circumstances.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Paradigmatic Iconoclast · p. 9The initial emergence of the encounter dialogue model as the quintessence of an iconoclastic ethos unique to the Chan school occurred during the Five Dynasties-Song transition.
“The initial emergence of the encounter dialogue model as the quintessence of an iconoclastic ethos that was unique to the Chan school occurred during the Five Dynasties-Song transition.”
Quote in the paperNot a substantial claimProbably not a substantial claim.
Interpretationreasoning§ Concluding Remarks · p. 16That process was also a response to specific institutional developments and changing socioreligious predicaments that were very broad in scope, going well beyond the confines of Chan or even Buddhism as a whole.
“At the same time, it was also a response to specig7Fc institutional developments and changing socioreligious predicaments that were very broad in scope, going well beyond the cong7Fnes of Chan or even Buddhism as a whole.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 16The constituting of Chan as a distinct community of memory within Chinese Buddhism involved the development of particular historical patterns of remembering, recording, and reconfiguring the past.
“The constituting of Chan as a distinct community of memory within Chinese Buddhism involved the development of particular historical patterns of remembering, recording, and recong7Fguring the past.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 17Amidst changing personal and communal identities increasingly shaped by global networks that foster cosmopolitan hybridity, hagiographic transmutations of Baizhang continue to be subjected to new interpretations.
“Amidst changing personal and communal identities, which are increasingly shaped by global networks that foster cosmopolitan hybridity, the hagiographic transmutations of Baizhang continue to be subjected to new interpretations, but perhaps that is a good topic for another publication.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14In this narrative context, Baizhang operates within a fairly conventional institutional framework.
“Furthermore, in this narrative context, Baizhang operates within a fairly conventional institutional framework.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 17Consequently, stories and imagery about the spiritual exploits of Baizhang and other Tang figures continue to be given new meanings in the course of Zen's participation in variable flows of religious ideas, symbols, and practices.
“Consequently, the stories and imagery about the spiritual exploits of Baizhang and other Tang g7Fgures continue to be given new meanings in the course of Zen's participation in variable ows of religious ideas, symbols, and practices.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Interpretationreasoning§ Concluding Remarks · p. 16The pattern of interpretative distortions is evident in the revival of Chan in the seventeenth century during the Ming-Qing transition.
“That is evident when we look at the revival of Chan that took place in the seventeenth century, during the Ming-Qing”
Quote in the paperNot a substantial claimProbably not a substantial claim.
Interpretationreasoning§ Concluding Remarks · p. 16The transformation of Baizhang's image affected the reception of Chan ideas and teachings among varied audiences in China and elsewhere.
“It also affected the reception of Chan ideas and teachings among varied audiences in China and elsewhere.”
Quote in the paperSubstantial claimIt may state two separate claims as one.
Interpretationnone given§ Teacher of Doctrine and Contemplative Practice · p. 15Each stage of the three propositions rectifies imperfections and limitations of the preceding stage(s) while integrating qualities characteristic of the previous stage(s).
“While each stage rectig7Fes the imperfections and limitations of the preceding stage(s), it also integrates the qualities characteristic of the previous stage(s).”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Interpretationnone given§ Teacher of Doctrine and Contemplative Practice · p. 15The quoted passage is overall representative of the form and contents of Baizhang's sermons.
“There are a couple of things that are striking about this passage, which overall is representative of the form and contents of Baizhang's sermons.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 15Baizhang's ability to cram so much technical vocabulary into such a short passage indicates his extensive learning and that the monks in his monastery, as well as at least some lay disciples who came to hear his sermons, were reasonably familiar with such specialized terminology.
“That is indicative not only of Baizhang's extensive learning but also of the fact that the monks in his monastery, as well as at least some of the lay disciples who came to hear his sermons, were reasonably familiar with such specialized terminology.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 16That development was part of a larger tradition of Buddhist historiography, which reflected the great importance of chronicling and evoking the past in Chinese culture as a whole.
“That was part of a larger tradition of Buddhist historiography, which re ected the great importance of chronicling and evoking the past in Chinese culture as a whole.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Interpretationreasoning§ Concluding Remarks · p. 17We are witnessing the continued addition of peculiar new wrinkles to long-standing historical processes, especially in the context of the ongoing globalization of Zen and other forms of Buddhism that increasingly implicates America and Europe into intricate cultural flows that contravene traditional cultural categories and ingrained religious boundaries.
“We are thus witnessing the continued addition of peculiar new wrinkles to long-standing historical processes, especially in the context of the ongoing globalization of Zen (along with other forms of Buddhism) that increasingly implicates America and Europe into intricate cultural ows that contravene traditional cultural categories and ingrained religious boundaries.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 16Buddhist writers and adherents imaginatively fashioned essential quasi-historical narratives by selectively evoking or reimagining their tradition's past, especially at key junctures in the historical growth of their tradition.
“Buddhist writers and adherents imaginatively fashioned essential quasi-historical narratives by selectively evoking or reimagining their tradition's past, especially at key junctures in the historical growth of their tradition.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
Interpretationreasoning§ Concluding Remarks · p. 17Key elements of hagiographic representations of Baizhang continue to crop up not only in East and Southeast Asian contexts but also everywhere else where traditional Chan stories are read, discussed, and reflected upon.
“Key elements of the hagiographic representations of Baizhang continue to crop up not only in East and Southeast Asian contexts but also everywhere else where traditional Chan stories are read, discussed, and re ected upon.”
Quote in the paperNot a substantial claimProbably not a substantial claim.
Interpretationreasoning§ Concluding Remarks · p. 16The early Song reconfiguration contributed to the institutional and ideological transformations of the Chan school, which amid such circumstances secured its preeminent status as the main tradition of elite Buddhism.
“That contributed to the institutional and ideological transformations of the Chan school, which amid such circumstances was able to secure its preeminent status as the main tradition of elite Buddhism.”
Quote in the paperSubstantial claim- Rests on an assumption: During the early Song period there was a reconfiguration of the social and religious landscapes in the aftermath of the establishment of the new dynasty.
Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.
Interpretationreasoning§ Concluding Remarks · p. 17Similar tropes and hagiographic processes continue to shape various contemporary manifestations of Chan/Zen across East Asia, for instance in Buddhist traditions in Korea and Taiwan.
“Similar tropes and hagiographic processes continue to shape the various contemporary manifestations of Chan/Zen across East Asia, for instance, within the Buddhist traditions that presently ourish in Korea and Taiwan.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 16Astute analysis of hagiographic transformations of Baizhang and other Chan monks from the Tang era points to the malleability and fallibility of religiously infected memories, both individual and communal.
“Astute analysis of the hagiographic transformations of Baizhang and other Chan monks from the Tang era points to the malleability and fallibility of religiously in ected memories, both individual and communal.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence.
Interpretationreasoning§ Concluding Remarks · p. 16To a large extent, subsequent Chan/Zen history can be seen as a series of interpretative distortions, shaped by distinct ideological agendas and centered on creative remembrances or imaginings of Mazu, Baizhang, and other great sages of yore.
“To a large extent, subsequent Chan/Zen history can be seen as a series of interpretative distortions, shaped by distinct ideological agendas and centered on creative remembrances or imaginings of Mazu, Baizhang, and the other great sages of yore.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 16The early Song reconfiguration also set in motion far-reaching changes in other key areas, most notably prevalent forms of literary expression and contemplative practice.
“It also set in motion far-reaching changes in other key areas, most notably the prevalent forms of literary expression and contemplative practice.”
Quote in the paperNot a substantial claim- Rests on an assumption: During the early Song period there was a reconfiguration of the social and religious landscapes in the aftermath of the establishment of the new dynasty.
Probably not a substantial claim. It may state two separate claims as one.
Interpretationcitation§ Teacher of Doctrine and Contemplative Practice · p. 15As the wise person in the scripture's simile breaks out the particle of dust and releases the mysterious scripture into the world for the benefit of all, likewise by his wise and effective teachings the Buddha enables each person to release the inherent Buddha wisdom from within and manifest it in the world for the sake of all beings.
“As the wise person in the scripture's simile breaks out the particle of dust and releases the mysterious scripture into the world for the beneg7Ft of all, likewise by his wise and effective teachings the Buddha enables each person to release the inherent Buddha wisdom from within and manifest it in the world for the sake of all beings.”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [53]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim. It may state two separate claims as one.
Interpretationreasoning§ Teacher of Doctrine and Contemplative Practice · p. 14The three propositions mark key points in a spiritual continuum that culminates with the realization of ultimate detachment, in which the mind becomes devoid even of the subtlest elements of ignorance and self-centered awareness.
“They mark key points in a spiritual continuum, which culminates with the realization of ultimate detachment, whereas the mind becomes devoid even of the subtlest elements of ignorance and self-centered awareness.”
Quote in the paperSubstantial claimProbably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.
Interpretationnone given§ Teacher of Doctrine and Contemplative Practice · p. 15Taken as a whole, the three propositions are hierarchical and progressive, implying dialectical ascent to increasingly rarefied states of awareness, distinguished by gradually more subtle levels of detachment and transcendence.
“Taken as a whole, the three propositions are hierarchical and progressive, implying dialectical ascent to increasingly rareg7Fed states of awareness, distinguished by gradually more subtle levels of detachment and transcendence.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Interpretationreasoning§ Concluding Remarks · p. 16That process unfolded within the confines of a particular religious tradition and reflected the inner dynamics of its growth and transformation.
“That was part of a continuing process that unfolded within the cong7Fnes of a particular religious tradition, which re ected the inner dynamics of its growth and transformation.”
Quote in the paperNot a substantial claimProbably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it.
Interpretationreasoning§ Concluding Remarks · p. 17In the present age, marked by increased connectivity, complexity, and fluidity, emerging transcultural frameworks shape current reinterpretations of traditional Chan/Zen teachings and related imagery.
“In the present age, which is marked by increased connectivity, complexity, and uidity, we can observe how emerging transcultural frameworks shape current reinterpretations of traditional Chan/Zen teachings and related imagery.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it.
Interpretationnone given§ Teacher of Doctrine and Contemplative Practice · p. 14Baizhang's sermons represent idiosyncratic modulations of prevalent forms of preaching rituals that collectively constituted a key element of medieval Chinese Buddhism.
“In form and content, the sermons he gives represent idiosyncratic modulations of prevalent forms of preaching rituals, which collectively constituted a key element of medieval Chinese Buddhism.”
Quote in the paperNot a substantial claim- Rests on an assumption: The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
Probably not a substantial claim. The paper may give no reason why it holds.
Interpretationnone given§ Concluding Remarks · p. 16As later images of Baizhang took hold and captured popular imagination, the learned monk of the Tang era, along with his teachings, were all but ignored by generations of Chan scholars and practitioners.
“As the later images of Baizhang took hold and captured the popular imagination, the learned monk of the Tang era, along with his recondite yet refreshingly direct and perennially relevant teachings, were all but ignored by generations of Chan scholars and practitioners.”
Quote in the paperNot a substantial claimProbably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.
Interpretationreasoning§ Concluding Remarks · p. 17The same pattern is largely true of the Kamakura period, when Chan was transmitted into Japan by Dogen Kigen and Myoan Eisai, as well as of the Tokugawa era, when the Rinzai and Soto sects experienced revivals and reformations under Hakuin Ekaku and Manzan Sohaku.
“The same is largely true of the Kamakura period (1192-1333), when Chan was transmitted into Japan by pioneering g7Fgures such as Do gen Kigen (1200-1253) and Myo an Eisai (1141-1215), as well as of the Tokugawa era (1603-1868), when both the Rinzai and So to sects experienced important revivals and reformations under the dynamic leadership of in uential priests such as Hakuin Ekaku (1686-1769) and”
Quote in the paperNot a substantial claim
The paper relies on this without support.
The extant Chan texts and other sources provide enough reliable information to reconstruct Baizhang's historical life and the development of his images.
“This chapter is a study of those kinds of changing perceptions and shifting images, in addition to being a source of information about the historical person that is behind those images.”
The paper relies on this without support.
The absence of Tang-era evidence about Baizhang's creation of distinctive Chan monastic rules indicates that no such rules or code existed.
“There is no evidence from the Tang era about Baizhang's creation of distinctive Chan monastic rules, nor is there any intimation of the existence of a new system of Chan monastic life that was institutionally separate from mainstream Buddhist monasticism.”
The paper relies on this without support.
The extant early sources, especially Baizhang's stupa inscription and Extensive Record, reliably represent the historical Baizhang's life and teachings.
“The picture that emerges from the early sources, especially Baizhang's stupa inscription and his Extensive Record ( Baizhang guang lu ) represents a striking contrast with the hagiographic representations surveyed in the previous two sections.”
The paper relies on this without support.
Normative models associated with Chan orthodoxy prioritize 'suddenness' as the central ordering principle of classical Chan doctrine.
“This soteriological scheme visibly diverges from normative models that are typically associated with Chan orthodoxy, which prioritize the notion of 'suddenness' as the central ordering principle of classical Chan doctrine.”
The paper relies on this without support.
During the early Song period there was a reconfiguration of the social and religious landscapes in the aftermath of the establishment of the new dynasty.
“For instance, during the early Song period there was a recong7Fguration of the social and religious landscapes in the aftermath of the establishment of the new dynasty.”
Self-check
Percentages, sums and reported differences re-computed from the paper’s own numbers.
Each contradiction between two passages listed here was confirmed by an independent check.
Zutang ji is dated after the stated end of the kingdom of Min
MinorThe text says Zutang ji was composed in 952 in the kingdom of Min, but gives 945 as the kingdom's end date.
“composed in 952 in the kingdom of Min”
“kingdom of Min (909-945)”
Citations
Cited by
Sorted by citations
East Asian Transformations of Monasticism
Chen, H. (2014) · Wiley eBooks · doi:10.1002/9781118610398.ch15
Metadata
- Authors
- Poceski, M.
- Corresponding author
- Poceski, Mario
- ORCID
- Poceski, Mario
- Venue
- Zen Masters
- Publisher
- Oxford University Press
- Published
- 2010-03-25
- Pages
- 3-27
- OpenAlex
- W2475403738
- Cited by
- 1
- References
- 0
- Citations by year
- 2014: 1
- FWCI
- 0.00
- Type
- book chapter
- Language
- en
- Open access
- closed
- Locations
- Oxford University Press eBooks (publishedVersion)
- Topics
- Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
- Social Sciences › Arts and Humanities › History › Chinese history and philosophy
- Social Sciences › Arts and Humanities › Philosophy › Study and Philosophy of Religion
- Keywords
- Zen Buddhism, Tang dynasty Buddhism, Buddhist iconography, East Asian Buddhism
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