Introduction

In the paper

“The term niyi 擬議 appears nine times in the LJL, with the above as the g7Frst mention; usually it describes the behavior of a monk who is on the losing end in a dialogue with the Master.”

• Also stated in: § 1. Glosses of Words and Phrases · p. 9 · plain

  “The term niyi 擬議 is always pejorative. In each episode the character who evinces niyi comes off badly.”

In the paper

“The second observation is that the ten commentaries fall into two genres. One early-Edo commentary (no. 1, below) is a 'secret-consultation record' ( missanroku 密参錄 ), that is, an 'answer paper' or 'script' for ko ̄ an training.”

• Also stated in: § The Ten Commentaries · p. 5 · hedged

  “The remaining nine commentaries are much more in the conventional exegetical mold-we could call them 'explanation' or 'gloss' style commentaries.”

In the paper

“This active/passive dichotomy is built directly into the grammar and phrasing of the text.”

In the paper

“The ten Japanese commentaries frequently introduce a gloss or comment with: 'a commentary says' [ 抄云 ]; 'someone says' [ 或云 ]; 'an intelligent commentary says' [ 聡抄云 ]; 'an intelligent book says' [ 聡書云 ]; 'an old commentary says' [ 舊抄云 ]; 'a good commentary says' [ 良抄云 ]; 'a certain commentary' [ 或抄 ]; and so forth.”

In the paper

“The phrase jiaowai biechuan appears in section 59 .1, the Stupa Inscription , of the LJL but is missing in the Tiansheng Linjilu .”

In the paper

“Some sayings in this Deshan material are very similar to Linji sayings in the LJL.”

In the paper

“It was rediscovered in Korea at the beginning of the twentieth century.”

In the paper

“(a complete LJL is approximately 14,500)”

In the paper

“In sequence the ten correspond to nos. 3; 21; 18; 19; 24; 27; 28; 29; 30; and 37 in Komazawa, 520-521, which gives publication and storage data.”

In the paper

“However, in section 13 .26 (and by extrapolation 10 .1), which does in fact cover what Anderl calls 'core tenets,' one commentary (Ko ̄ unshi, 1191) provides a special gloss of jing: 'all the ready-made characteristics of forms [ ru ̄ pa-lakṣaṇa ] in the questions which the student brings 學人所問將來之一切現成色相 . '”

What the sources say

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  cites Kounshi, 1191

In the paper

“The passive is expressed by such wording as bei 被 (passive signig7Fer); shou 受 (passive signig7Fer); sui 隨 ('follow/accord with'); xun 徇 ('submit to/give in to'), while the active is expressed by such wording as cheng 乘 ('ride/operate'); neng 能 ('can/be able to/be capable of'); yong 用 ('use'); ziyou 自由 ('freedom'); zuo 作 ('do/make'), and so on.”

In the paper

“Around the time that Zongyan produced his LJL edition, he also produced an edition of the Yunmen record (T1988).”

In the paper

“Both reorganize the section order of the standard edition into an entirely new sequence.”

In the paper

“Two texts, Dahui Zonggao's 大慧宗杲 gong'an collection Saddharma Vision ( Zhengfa yanzang 正法眼藏 ; dated to aer 1141) and Wenhui Wuming's 晦翁悟明 Chan transmission record Outline of the Linked Lamps ( Liandeng huiyao 聯燈會要 ; 1183), contain the same sermon material by Deshan Xuanjian ( 德山宣鑑 ; 780/782-865).”

In the paper

“It has a Linji biographical entry in fascicle 12 (T2076.51.290a15291a19) and in fascicle 28 a fragment of teachings in a special section appended to the main body of the work (T2076.446c10-447a10).”

In the paper

“The Sijia yulu is a Ming edition of 1607 reprinted in a Japanese edition of 1648, but it was originally issued around the time of the Tiansheng guangdenglu .”

In the paper

“In 24 Linji quotes a Deshan saying and sends someone to test Deshan, and in 40 a young Linji is Deshan's attendant.”

In the paper

“The former was originally compiled by Daoyuan 道原 in 1004 but survives only through a version edited under the supervision of Yang Yi 楊億 , which was issued in 1009.”

In the paper

“Yang Cengwen, ed., Linjilu (Zhengzhou: Zhongzhou guji chubanshe, 2001) is a Chinese edition with notes (no modern Chinese translation).”

In the paper

“As with many other Chan texts of the Song period and later, in the LJL a number of everyday pronouns bear Chan weight:”

In the paper

“Two other Chan sources on Linji are found in the Record of the Transmission of the Lamp of the Jingde Era ( Jingde chuandenglu 景德傳燈錄 ) and Sayings Records of the Four Houses ( Sijia yulu 四家語錄 ).”

In the paper

“the Zutangji Linji entry ends with the line: 'The remainder of [Linji's] answers in response to the mental dispositions [of students] are extensively laid out in the Separate Record . On the tenth day of the fourth month of Xiantong 7 [May 27, 866], he died. By imperial proclamation he was awarded the posthumous title ʻGreat Master Huizhao' and a stupa named ʻClear Void''”

In the paper

“The term jing is ubiquitous in the LJL.”

In the paper

“The Japanese Zen commentators in most LJL contexts identify jing 境 as the six vishayas-for instance, Kassan, 469 and 507; Ko ̄ unshi, 1134 and 1206; Myo ̄ o ̄ , 68; Do ̄ ku ̄ , 1009; Anonymous, 225; and Do ̄ chu ̄ , 1310 and 1353.”

In the paper

“It is worth noting that this Deshan is the same personage who appears as a minor character in sections 24 and 40 of the LJL.”

In the paper

“The Sijia yulu has a Linjilu edition in fascicle 6 with the same contents as the Tiansheng Linjilu .”

In the paper

“Yuanjue Zongyan's LJL is T1985.47.496b12-506c28.”

In the paper

“The Record of the Comprehensive Lamp of the Jiatai Era of 1204 ( Jiatai pudeng lu 嘉 泰普燈錄 ; CBETA, X79, no. 1559, p. 343, b18-c6 //Z 2B:10, p. 75, a9-b3 //R137, p. 149, a9-b3) and the Five Lamps Converge at the Source of 1252 ( Wu deng huiyuan 五燈會元 ; CBETA, X80, no. 1565, p. 349, a21-b4 //Z 2B:11, p. 323, a7-14 //R138, p. 645, a7-14) have some Zongyan sayings.”

In the paper

“These ten commentaries (plus a Taisho ̄ -era [1925] commentary) are reproduced in Yanagida Seizan, ed., Rinzairoku sho ̄ sho shu ̄ sei , 2 vols. (Kyoto: Chu ̄ bun shuppansha, 1980).”

In the paper

“The Tiansheng guangdeng lu was compiled by Li Zunxu 李遵勖 in 1029 and was issued in 1036.”

In the paper

“The Tiansheng Linjilu and the LJL are virtually identical except for the order of the contents.”

In the paper

“The reality is that the LJL exhibits a striking erudition in 'toilet-paper' sutras, an erudition duly noted by two of our ten Zen commentators.”

In the paper

“This material totals 946 characters”

In the paper

“The vehicle was Yampolsky's Ph.D. dissertation that was published as: Philip B. Yampolsky, The Platform Sutra of the Sixth Patriarch (New York: Columbia University Press, 1967).”

In the paper

“The astonishingly prolific Mujaku Do ̄ chu ̄ also did an edition of the LJL dated 1727, which is found in: Hirano So ̄ jo ̄ , ed., Teihon Rinzai zenji goroku (Tokyo: Shunju ̄ sha, 1971).”

In the paper

“His manuscript commentary on Dahui's Letters , which is an invaluable resource for researching the numerous kanhua -Chan texts of the Song, Yuan, and Ming periods, has been published as: Zen bunka kenkyu ̄ jo henshu ̄ bu, ed., Daie Fukaku zenji sho ko ̄ ro ̄ ju (Kyoto: Zen bunka kenkyu ̄ jo, 1997).”

In the paper

“In 2012 Columbia published a new edition with a foreword by Morten Schlűtter and an updated glossary.”

In the paper

“It concludes by stating that the LJL, despite its vernacular language, is not a demotic text, and, despite its anti-scholastic rhetoric, is not anti-sutra. It is actually an erudite distillation of classical Buddhism but in a compelling vernacular format.”

In the paper

“These fragments appear in the Zutangji 祖堂集 (Collection of the Patriarchal Hall) , which dates Linji's death to 866.”

What the sources say

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  cites [5]
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  cites [6]

In the paper

“Indeed, the LJL qualig7Fes as a superb work of baihua (vernacular) Chinese literature, above and beyond its customary valuation as a Buddhist religious classic.”

In the paper

“Komazawa lists thirtyseven, of which six are no longer extant. Of the extant thirty-one, seven are woodblock prints and the rest manuscripts.”

What the sources say

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  cites [23]
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  cites [24]
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  cites [25]

In the paper

“All ten commentaries, taken as a whole, furnish us with an Edo-period sample of what might be considered 'the traditional Zen reading of the LJL ': what the Edo-period Zen commentators presumed remains valid even today.”

What the sources say

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  cites [37]

In the paper

“The LJL, with its editorial interventions, is much closer to what we might consider 'based on a true story,' rather than a literal 'record of the words and actions of the ninth-century Chan master Linji compiled by his disciples.'”

In the paper

“Previous studies and translations of LJL have not sufg7Fciently emphasized the central role of this term-it is the theme of many LJL sections.”

In the paper

“In fact, as the following examples show, 'Linji' is a compelling literary character molded, to a signig7Fcant extent, by editors who must be credited with enhancing 'Linji' through their sheer verbal élan.”

In the paper

“A major LJL theme is quanti zuoyong 全體作用 , which refers, in a teaching situation, to the master's non-verbal, unconstrained embodiment of the spontaneity of the buddha nature, encompassing all potentialities.”

In the paper

“The Five-Mountains period was a great era of printing Chinese books in Japan, and from that period six printed editions of the LJL (plus one manuscript) are listed in the standard reference work, Newly Edited Catalogue of Zen Books ( Shinsan zenseki mokuroku ; hereafter Komazawa).”

• Also stated in: § The LJL in Japan Through the Edo Period · p. 4 · plain

  “We see this transformation in the case of the LJL: Komazawa lists an astonishing twenty-eight printed editions (plus one manuscript) during the Edo period (ca. 1603-1867).”

What the sources say

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  cites [16]
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  cites [17]
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  cites [18]

In the paper

“The g7Frst is that, for the most part, they belong to a 'commentarial tradition' much like that of the Indian commentaries on Na ga rjuna's Root Verses on the Middle Way ( Mu ̄ lamadhyamakaka ̄ rika ): that is, they show 'a subtle-at g7Frst glance unnoticeable-process of continuous perpetuation of the preexisting commentaries, where every new author was bound by the authority of his predecessors,”

• Also stated in: § The Ten Commentaries · p. 5 · plain

  “For this reason, there is a lot of overlap among these commentaries: they are drawing from an inherited common pool of assumptions of what is important in the LJL.”

What the sources say

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  cites [27]

In the paper

“At the most fundamental level, the commentaries seem to presume that the following are the quintessential Zen themes embodied in the LJL:”

In the paper

“In other words, he appears to have chosen those commentaries that, in his judgment, had the most signig7Fcant in uence in the long run on Japanese Zen's understanding of the LJL.”

In the paper

“Christoph Anderl, 'Informal Notes on the Term jing 境 in the Linji lu 临济录 , ' in Wenxue yu zongjiao: Sun Changwu jiaoshou qishi huadan jinian wenji , eds. Zhang Peifeng, Zhanru, and Puhui (Beijing: Zongjiao wenhua chubanshe, 2007), 393, argues that jing 境 has a 'special usage' in the LJL:”

What the sources say

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  cites Anderl, 'Informal Notes on the Term jing 境 in the Linji lu 临济录,' 393

In the paper

“The Taisho ̄ -period commentary was not consulted for this translation.”

In the paper

“Despite its appealing down-to-earth charm, the LJL was not the 'demotic' text it might seem-by Song times its baihua had fossilized into a sacerdotal genre within literary Chinese, formally parsed and intoned by Chan and Zen masters in 'acoustic events' known as 'expositions' ( tichang/teisho 提唱 ).”

In the paper

“The LJL makes use of this double reading as an ingenious, built-in way of expressing one of its central motifs: that every person is the person , the true person/true mind .”

In the paper

“Guifeng Zongmi, who closely investigated the teachings of the Chan houses of middle and late Tang dynasty China, considered this a deg7Fning characteristic of the Hongzhou house of Chan, and Song dynasty Linji Chan traced itself to Hongzhou.”

What the sources say

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  cites [39]

In the paper

“These are essentially restatements of each other, and allude always to that one tune numbered 'zero':”

In the paper

“This translation is the fruit of the work carried out during the 1950s and 1960s by a legendary group of Japanese and American scholars at Daitoku-ji in Kyoto under Ruth Fuller Sasaki.”

In the paper

“3. Vishayas ( jing 境 ) are just terms (i.e., the sense objects have nominal existence only and hence are unreal), so the realized true person actively rides vishayas and is never rotated passively by vishayas.”

In the paper

“Iriya, Rinzairoku , 227, remarks: 'Even though [Yuanjue Zongyan's 1120 edition] says it is a ʻreprint,' it is not a facsimile edition of the original text. There are places where it has been supplemented with material drawn from other texts published prior to that time [1120]-such as the Jingde chuandenglu, Sijia yulu, Tiansheng guangdenglu , and so forth.”

What the sources say

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  cites Iriya, Rinzairoku, 227

In the paper

“A recycling process is at work here, and so I have oen deleted this introductory phrase.”

In the paper

“With a final revision for style, it was initially published without the extensive notes and Yanagida's historical introduction as: Ruth F. Sasaki, The Record of Lin-chi (Kyoto: The Institute for Zen Studies, 1975).”

In the paper

“4. Every person ( ren 人 ) is a true person ( zhenren 真人 ).”

In the paper

“However, the two, beyond the Stupa Inscription , are otherwise virtually identical (except for the order of contents) and therefore share the same anti-scholastic tone.”

In the paper

“Guifeng Zongmi, who closely investigated the teachings of the Chan houses of middle and late Tang dynasty China, considered this a deg7Fning characteristic of the Hongzhou house of Chan, and Song dynasty Linji Chan traced itself to Hongzhou.”

What the sources say

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  cites [39]

In the paper

“5. In one's current venue of activities ( ni jin yongchu 伱今用處 ), nothing is lacking.”

In the paper

“The LJL is quite indebted to teachings of the Ś u ̄ raṃgama : all sentient beings lose their original mind ( benxin 本心 ) and are spun around by things ( wei wu suozhuan 為物所轉 ); the one spirit-brightness ( yi jingming 一精明 ) or solitary brightness ( guming 孤明 ) pervades the ten directions; and 'stopping' the movement of mind is bodhi ( xie ji puti 歇即菩提 ).”

In the paper

“The LJL at heart is not anti-sutra-in fact, it is grounded in the sutras: quoting without citation, paraphrasing, and alluding to a wide range of Maha ya na sutras (and even treatises).”

In the paper

“2. A realized true person ( zhenren 真人 ) brings to bear everything he's got; that is, exhibits the non-verbal, unconstrained embodiment of the spontaneity of the buddha nature ( quanti zuoyong 全體作用 ).”

In the paper

“Of all those sutras, the Ś u raṃgama Su ̄ tra stands out as particularly important.”

In the paper

“The underlying assumption is that a passive stance on the part of the practitioner is always bad-an active stance is the only stance.”

In the paper

“Kirchner states (p. xxiv) only that he executed 'some further stylistic polishings and the correction of several errors of interpretation.'”

In the paper

“LJL always privileges an active stance over a passive one.”

In the paper

“the LJL in its themes constitutes a kind of polyphony, formed around that single source melody (the cantus g7Frmus ), numbered 'zero,' that cannot itself ever be heard, or voiced, or put into words: but its central presence is integral to the harmonies formed by the strands of counterpoint it has informed, such as numbers one through g7Fve below.”

In the paper

“A central theme of the LJL is that one must not 'be rotated' or 'be turned' passively by vishayas-one must actively 'ride' or 'operate' or 'manipulate' vishayas.”

In the paper

“1. To hesitate is to lose-dithering ( niyi 擬議 ) or mental re ection is bad.”

In the paper

“The Rinzai master Do ̄ chu ̄ , who was head priest of Myo ̄ shin-ji from 1707-1714, is the putative founder of modern Zen studies.”

In the paper

“Nevertheless, even that gloss can legitimately be filed under the rubric vishayas .”

In the paper

“Note the following slogan, a description of the so-called five houses of Chan that has circulated widely in Japan: 'Yunmen is the emperor; Linji is the sho ̄ gun; Gui-Yang is the foreign envoy; Fayan is the high-ranking oicial; and Caodong is the local people.'”