CoChat
Sign Up
Cited by 30Indian and Buddhist StudiesMindfulness and Compassion InterventionsChinese history and philosophy

The DOI matches its Crossref record; the references it cites are not checked yet.

Traditions of Meditation in Chinese Buddhism

Open access
Peter N. Gregory·1986·University of Hawaii Press eBooks
DOI 10.1515/9780824842932
Open this paper in CoChat — free accountOpen PDF

Abstract

The Kuroda Institute for the Study of Buddhism and Human Values is a non-profit, educational corporation, founded in 1976.One of its primary objectives is to promote scholarship on Buddhism in its historical, philo sophical, and cultural ramifications.The Institute thus attempts to serve the scholarly community by providing a forum in which scholars can gather at conferences and colloquia.To date the Institute has sponsored six confer ences in the area of Buddhist Studies.The present volume is the outgrowth of the fourth such conference, held at the Institute in May, 1983.Volumes resulting from other and future conferences, as well as individual studies, are planned for publication in the present series.The Institute also publishes a series with the University of Hawaii Press devoted to the translation of East Asian Buddhist classics.

Overview

Integrity signals

Registry

Crossref · 10.1515/9780824842932

Cites

Statistics

Recomputing p-values needs the paper’s full text.

Verification

Claims the paper makes

The text we found for this paper looks like another document, so its claims and self-check weren’t run. The registry and citation checks still apply.

Self-check

Percentages, sums and reported differences re-computed from the paper’s own numbers.

The text we found for this paper looks like another document, so the self-check wasn’t run.

Citations

The citation lists haven’t been fetched yet

Cited by 30

Research works printed but not linked: 126

  1. Hirai Shun'ei, "Ichigyozammai to kiikan shiso," SotOshu kenkyuin kenkyu sei kenkyu kiyo, no. 3 (1971), pp. 5-12.
  2. See Paul Demieville, "La Yogacarabhumi de Sangharak�a," Bulletin de !'Ecole Franr;aise d'Extreme-Orient, vol. 44, no. 2 (1954), pp. 409-410.
  3. T46.lla25. 10. T46.11 b22. II. Dainihon bukkyo zensho, vol. 22 (Tokyo: Bussho kankokai, 1978), pp. 285-287.
  4. Jodoshu zensho, vol. 4 (Tokyo: Sankibo busshorin, 1973), p. 383.
  5. T85.1287b. See David Chappell's chapter in this volume for further discus sion of Tao-hsin 's understanding of one-practice samadhi. See also David Chappell, "The Teachings of the Fourth Ch 'an Patriarch Tao-hsin (580- 651 );' in Whalen Lai and Lewis R. Lancaster, eds., Early Ch 'an in China and Tibet (Berkeley: Asian Humanities Press, 1983), pp. 89-129.
  6. In some respects, it seems closer to the fourth samadhi expounded by Chih i, "neither walking nor sitting." See the previous chapter by Daniel Ste venson.
  7. Of course, Suzuki carefully avoids drawing this conclusion. See Suzuki Daisetsu zenshu, vol. 2 (Tokyo: Iwanami shoten, 1968), pp. 222 ff.
  8. Dengyo daishi zensho, vol. 2 (Tokyo: Sekai seiten kanko kyokai, 1975), p. 210.
  9. See my paper "Shen-hsiu et I' Av atarhsaka," Memoirs of the Research Insti- tute for Humanistic Studies, no. 19 ( 1983), pp. 1-15.
  10. I have adapted the translation of Philip Yampolsky, The Platform Sutra of the Sixth Patriarch (New York: Columbia University Press, 1967), pp. 136- 137 (cf. T48.338b). Yampolsky, following the "ontological" tradition, translates i-hsing san-mei as "the samadhi of oneness."
  11. The T'ien-t'ai influence is, however, strong in the Platform Siitra, as was argued by Neal Donner in his paper "The Perfect and the Sudden: T'ien-t'ai Light on the Platform Siitra;' presented at the American Council for Learned Societies-sponsored conference "The Sudden/Gradual Polarity : A Recurrent Theme in Chinese Thought," held at the Kuroda Institute in 1981. A substantially revised version of this paper is to be published in the confer ence volume edited by Robert M. Gimello and Peter N. Gregory, forthcom ing from the University of Hawaii Press.
  12. Yanagida Seizan, ed., Sodoshil, Zengaku sosho, vol. 4 (Kyoto: Chiibun shuppansha, 1974), p. 48b.
  13. Hu Shih, ed., Shen-hui ho-shang i-chi, (Taipei: Hu Shih chi-nien kuan, 1970), p. 181; cf. French translation by Jacques Gernet, Entretiens du Maitre de Dhyana Chen-houei du Ho-tso, (Paris: Publications de I'Ecole Fran<,:aise d'Extreme-Orient, 1949), pp. 99-100.
  14. T48.399b; I have adapted the translation by Jeffrey L. Broughton, "Kuei feng Tsung-mi: The Convergence of Ch'an and the Te achings" (Ph.D. dis sertation, Columbia University, I 975), pp. 93-94.
  15. As in the case of the "sudden/gradual" controversy. This controversy, as is well known, started at the conference of Hua-t'ai in 734 when Shen-hui labelled the Northern School "collateral" (as to its lineage) and "gradual" (as to its practice). Although this criticism was hardly justified, it allowed the rival Southern School to rise as the orthodox representative of the Ch'an tradition. On this question, see Yampolsky's Introduction to The Platform Sutra and the forthcoming volume referred to in note 30 above. See also the sudden/gradual conference report published in Journal of Chinese Philoso phy, vol. 9 (1982), pp. 471-486.
  16. See Hirano So jo, ed., Tango yomon, Zen no goroku, vol. 6 (Toky o: Chi kuma shobo, 1970), p. 92.
  17. For examples of the "traditional" approach, see the following articles of Kobayashi Ensho: "Zen ni okeru ichigyo-zammai no igi;' IBK, vol. 9 (1961), pp. 160-161; "lchigyo-zammai shiko," Zengaku kenkyil, vol. 51 (1961), pp. 176-186; "Ichigyo-zammai ron," Nihon bukkyo gakkai nempo, vol. 41 (1976), pp. 159-173. See also Hirai Shun'ei, "lchigyo-zammai to kiikan shiso" and Fujiwara Ryosetsu, "lchigyo-zammai ni tsuite," Ryilkoku daigaku ronshil, no. 360 (1959), pp. 1-10
  18. This idea was also, at the beginning, present in the Ch'an interpretation. See Yanagida Seizan and Umehara Ta keshi, Mu no tankyil: Chilgoku Zen (Toky o: Kadokawa shoten, 1969), pp. 104-108.
  19. "Sudden awakening" is synonymous with "an-hsin" ("pacifying the mind") or "li-ju" ("entrance via Principle"). See Yanagida Seizan, "Hoku shii Zen no shiso," Zenbunka kenkyujo kiyo, vol. 6 (1974), pp. 67-104.
  20. T'ang Yung-t'ung, Han Wei liang Chin nan-pei ch 'ao fo-chiao shih (T 'ai pei: Ting-wen shu-chu, 1975), pp. 71, 79.
  21. See Lao Tzu, ch. 10; Kristofer Schipper, Le corps taoiste (Paris: Fayard, 1982), pp. 175-208; and Paul Andersen, The Method of Holding the Three Ones: A Taoist Manual of Meditation of the Fourth Century A.D. (London: Curzon Press, 1980).
  22. Concerning the Mao-shan School, see Michel Strickmann, "T he Mao Shan Revelations: Taoism and the Aristocracy:' T'oung Pao, vol. 63, no. I (1977), pp. 1-64; concerning the Ch 'ung-hsiian school, see Isabelle Robinet, Les commentaires du Tao to king jusqu 'au VIle siecle (Paris: Institut des Hautes Etudes Chinoises, 1977), pp. 96 ff.
  23. See Yoshioka Yoshitoyo, Dokyo to bukkyo, vol. 3 (Tokyo: Kokusho kanko kai, 1976), p. 307.
  24. Stein #6825, edited by Jao Tsung-i, Lao-tzu Hsiang-erh chu chiao chien (Hong Kong: Tong Nam, 1956), pp. 13 and 63-65; see also Anna Seidel, La divinisation de Lao-tseu dans le taoisme des Han (Paris: Publications de !'Ecole Fran<;:aise d'Extreme-Orient, 1969), p. 78.
  25. See Tao-tsang, 77, and Yoshioka, Dokyo to bukkyo, vol. 3, pp. 335-336.
  26. Paul Pelliot, "Au tour d'une traduction sanscrite du Tao To King", T'oung Pao, vol. 13 (1912), pp. 415-416.
  27. See Suzuki Daisetsu zenshu, vol. 2, p. 454.
  28. See Paul Demieville, Le concile de Lhasa (Paris: Presses Universitaires de France, 1952), pp. 78 ff.
  29. See Mang-lo chung-mo i-wen in Shih-k 'o shih-liao hsin-pien, vol. 19 (Taipei: Hsin wen feng ch'u-pan kung-ssu), pp. 14263-14264.
  30. See Osabe Kazuo, 70 So mikkyo shiron ko (Kyoto: Nagata bunshodo, 1982), pp. 1-33.
  31. See Yanagida Seizan, "Daijokaikyo to shite no Rokuso dangyo," IBK, vol. 12, (1964), pp. 65-72. 72. n4.653a.
  32. Lu Tseng-hsiang, Pa-ch 'iung shih chin-shih pu-cheng, Shih-k 'o shih-liao hsin-pien, vol. 53, p. 4849.
  33. See Yiian-kuei chi te ch 'uang in Pa-ch 'iung shih chin-shih pu-cheng, Shih- k 'o shih-liao hsin-pien, vol. 53, pp. 4849-4850.
  34. See Dengyo daishi zenshu, vol. 2, pp. 202-203.
  35. I have adapted Yampolsky's translation, The Platform Sutra, pp. 136-137.
  36. See Saito Kojun, "Shakuen shirin," in Kushida Yoshihiro hakushi shoju kinenkai, ed., Kosoden no kenkyu; Kushida hakushi shoju kinen (Tokyo: Sankibo busshorin, 1973), pp. 839-840.
  37. See Okubo Ryojun, "Todai ni okeru Te ndai no denjo ni tsuite," Nihon bukkyo gakkai nempo, vol. 17 (1952), pp. 87-99.
  38. T46.14b28-c4; see also Chih-i's Chiieh-i san-mei, T46.621-627. The inter esting interpretation here of the term "chiieh-i" (usually "bodhyariga") is discussed at some length in Neal Donner, "The Great Calming and Contem plation of Chih-i;' (Ph.D. dissertation, University of British Columbia, 1976), pp. 252-253, n. 249. See also the chapter in this volume by Daniel Stevenson.
  39. The Leng-ch 'ieh shih-tzu chi appears at T85 .1283ff; here I am using the edi tion in Yanagida, Shoki no zen shi, vol. I, Zen no goroku, vol. 2 (Tokyo: Chikuma shobo, 1971), pp. 248-249.
  40. So, for example, this passage on "samatha through comprehension of the truth" (I 'i-chen chih): If the practitioner knows that the mind is without [its own] nature, why should there be reality to the dharmas [that arise from the mind]? ... Being empty and without substance, they cannot be grasped. If they are not grasped, the mind of deluded thoughts (wang-nien hsin) will cease; if the mind of deluded thoughts ceases, it is quiescent and unconditioned (wu wei). This unconditionedness is the original source of all dharmas. If one rests one's mind in this original source, it is without defilement; if the mind is without defilement, then all karmic activity of saqtsara ceases. When the karmic activity of saq�sara ceases, this is itself nirval).a. (See Sekiguchi's edi tion, Tendai shO shikan no kenkyu, pp. 339-340.) 34. T46.1 c-2a.
  41. Hu Shih, Shen-hui ho-shang i-chi (rev. ed., Taipei: Hu Shih chi-nien kuan, 1970), pp. 308-309.
  42. For the history of the early literature on the monastic rule in China and Japan, see lmaeda Aishin, Chusei zenshu shi no kenkyu (Tokyo: To kyo daigaku shuppankai, 1970), pp. 56-72;
  43. Martin Collcutt, Five Mountains: The Rinzai Zen Monastic Institution in Medieval Japan (Cambridge: Har vard University Press, 1981), pp. 133-170.
  44. For the Shibu roku text, the earliest extant version of which is a gozan print ing from the fourteenth century, see Omori Sogen, Kunchu Zenshu shibu roku (Kyoto: Kichud6, 1962), pp. 1-18. For Yosai's quotation, see T80.12a14-17. As Yanagida has pointed out, the fact that Yosai often quotes the Ch 'an-yiian ch 'ing-kuei but uses the Ta -tsang i-f an as his source for the Tso-ch 'an i provides additional evidence that, when he visited China in 1187, the manual was still not included in Tsung-tse's code (see Yanagi da's additional notes to the Kazen gokoku ron, in Ichikawa Hakugen et al., Chusei zenke no shiso, Nihon shiso taikei, vol. 16 [Tokyo: lwanami shoten, 1972], p. 398; and his "Yosai to Kazen gokoku ron no kadai," ibid., pp. 471-476). Dogen's Fukan zazen gi can be found at Okubo Doshu, Dagen zenji zenshu, vol. 2, pp. 3-5.
  45. The Kanazawa manuscript of Yen Ping's text has been edited by Ishii Shud6, in Kanazawa bunko shiryo zensho, vol. I (Yokohama: Kanazawa bunko, 1974), pp. 155-161. Yen Ping's biography does not appear in the Ch'an histories, but the Hsii ch'uang teng lu (T51.701a) identifies him as a follower of Ta -hui's disciple Hsiieh-feng Hui-jan.
  46. For Dogen's descriptions of meditation, all of which reflect Tsung-tse's text, see (in addition to the Fukan zazen gi mentioned above) his Eihei koroku (Okubo, Dagen zenji zenshu, vol. 2, pp. 165-166), Shabo genzo zazen gi (ibid., vol. I [Tokyo: Chikuma shobo, 1969], pp. 88-89), and Benda ho (ibid., vol. 2, pp. 317-318). The Zazen yojin ki can be found in SOlo shu zensho, Shugen, vol. 2 (1930; repr., To kyo: SotO-shu zensho kankokai, 1971), p. 423-427; see also Keizan's Sankon zazen setsu, ibid., 428-429. For Kakushin's Zazen gi, see Dai Nihon bukkyo zensho, vol. 96, pp. 211-212; more explicit instruction on meditation appears in his Hotto kokushi hogo, ibid., pp. 220-222. Enni's Zazen ron appears as Shoichi kokushi hOgo, in Zenmon hogo shu, vol. 2, pp. 411-424. For Lan-ch'i's Zazen ron, see Daikaku zenji zazen ron, Kokuyaku zengaku taisei, vol. 23 (Tokyo: Nish6do shoten, 1930), pp. 1-8; his Zazen gi is preserved in a man uscript of the Kanazawa bunko (see Kanazawa bunko shiryo zensho, vo!. I, pp. 161-168).
  47. For a recent study of the Leng-ch 'ieh shih-tz'u chi, see Tanaka Ry osho, Tonko zenshu bunken no kenkyu (Toky o: Daito shuppansha, I983), pp. 23- 60.
  48. See my article "T he Formation of the Pure Land Movement in China: Tao ch'o and Shan-tao," in James Foard, ed., The Pure Land Tradition: History and Development (Berkeley : Asian Humanities Press, forthcoming).
  49. Philip Yampolsky, The Platform Sutra of the Sixth Patriarch (New York: Columbia University Press, I967), p. II9, where Chih-shen is romanized as Chih-hsien. II. Ibid., sec. I6, p. I37; sec. I9, p. I63. 12. Ibid., sees. 24-26, pp. I46-I47. I3. Ibid., sec. 33, p. I 54. I4. Ibid., sec. 23, p. I46. I5. Ibid., sec. I9, pp. I40-I41. I6. Ibid., sees. 45-46, pp. I70-I73.
  50. 2I. For an account of this discovery, see Ono Gemmy o, "On the Pure Land Doctrine of T z'u-min," Eastern Buddhist, vols. 2-3 (I930), pp. 200-2IO.
  51. See the study by Tsukamoto ZenryO, "Nangaku Shoon den to sono Jodokyo," loho Gakuho, no. 2 (1931), pp. 186-249.
  52. Although Fei-hsi's age and date of death are unknown, there are several ref erences to his activities between 740 and 780 (see Mochizuki Shink6, Cha goku Jodokyorishi [Kyoto: H6z6kan, 1946; repr., 1964], pp. 282-283), and the Nien-fo san-mei pao-wang fun must have been written during that time. However, Morimoto Shinjun dates the text precisely at 742, but does not give his evidence (see Ono Gemmy6, ed., Bussho kaisetsu daijiten [Tokyo: Dait6 shuppansha, 1932], vol. 8, p. 421).
  53. Leon Hurvitz, trans., Scripture of the Lotus Blossom of the Fine Dharma (New York: Columbia University Press, 1976), pp. 39-40; cf. 79.9al0-ll and 16.
  54. For Sato Te tsuei's account and analysis of his discovery of this ninth-cen tury version of the text, see his article "Tendai daishi go hoben men ni tsuite," IBK, vol. 2, no. 2 (1954), pp. 396-403. A photocopy of the shorter text is available in Sato Te tsuei, Tendai daishi no kenkyu (Kyoto: Hyakkaen, 1961), p. 645.
  55. Sato, Tendai daishi no kenkyu, pp. 652-654.
  56. See the section on "The Method of 'Five Upaya' in Northern Ch'an" by Robert Zeuschner in his "Awakening in Northern Ch'an," in David Chap pell ed., Buddhist and Taoist Practice in Medieval Chinese Society (Hono lulu: University of Hawaii Press, forthcoming).
  57. See Robert Zeuschner, "The Concept of Li-nien ('Being Free from Think ing') in the Northern Line of Ch'an Buddhism," in Lewis Lancaster and Whalen Lai, eds., Early Ch'an in China and Tibet (Berkeley: Asian Humanities Press, 1983), pp. 131-148.
  58. For a discussion of the first use of the phrase "nature origination" (hsing ch 'i) as a technical term, see Robert M. Gimello, "Chih-yen (602-668) and the Foundations of Hua-yen Buddhism" (Ph.D. dissertation, Columbia University, 1976), pp. 442-445. For further references see note 56 in the fol lowing chapter by Robert Buswell. 98. T47.82bl6-17.
  59. See, for example, T47 .22-30. 100. For discussion of the p'an-chiao schemes, see Leon Hurvitz, Chih-i (538- 597), Melanges chinois et bouddhiques, vol. 12 (1960-1962), pp. 214-244.
  60. This is not a purely Chinese invention; it can be seen in such Indian texts as the Wu-liang-i-ching (7l).386a28-b28), translated in 481 and partially quoted by Chih-i in his Fa-hua hsiian-i (D3.807b28-c8); the NirvlifJa Siltra (TI2.691a3-5), which Chih-i also quotes (D3.807bl-3); and the Saf!1dhinir mocana Siltra (Shen-mi chieh-t 'o ching, Tl6.673cl7-674a 1), translated by Bodhiruci in 514. These three texts distinguish (I) different teachings of the Buddha (2) intended for different levels of understanding and (3) taught at different times, (4) but taught in an identical and consistent way (5) in a sequential and (6) progressive order. Similarly, the Avatamsaka Siltra (7l).616bl4-19) refers to the progressive reception of the Buddha's wisdom in terms of the capacities of the hearers. Of course, the idea is implicit throughout the Lotus Siltra. 101. D5.924b; cf. discussion by Mochizuki Shinko, Chilgoku Jodokyorishi, pp. 306-309. 102. ZZI/7/5.457a-c. 103. Tll.513b-514a. 104. Ch 'an-yiian chu-ch 'iian-chi tu-hsii, T48.40lc; cf. the translation by Jeffrey Broughton, "Kuei-feng Tsung-mi: The Convergence of Ch'an and the Te achings" (Ph.D. dissertation, Columbia University, 1975), pp. 133-138;
  61. cf. also Jan Yiin-hua, "The Mind as the Buddha-nature: The Concept of the Absolute in Ch'an Buddhism," Philosophy East and West, vol. 31 (1981), pp. 471-472. 105. See Ch'an-yiian chu-ch'iian-chi tu-hsii, T48.402bl5ff. 106. See T48.614al9ff. 107. See T48.440bl4-15 and 959al3-18. 108. Tl5.632al5-17. 109. Ibid., 632b5-IO. 110. Ibid., 63lcl6-17, 21-22. Ill. Ibid., 636b8-9. 112. ZZ2/16/2.144), translated by Melvin Ta kemoto, "The Kuei-shan ching-ts'e: Morality and the Hung-chou School of Ch'an" (M.A. thesis, University of Hawaii, 1983), pp. 81-82. 113. T40.827bl8ff; 831bl3ff; and 838cl0ff. 114. Ibid., 839c8-15, translated by Roger Corless, "T'an-luan's Commentary on the Pure Land Discourse: An Annotated Tr anslation and Soteriological Analysis of the Wang-sheng-lun chu" (Ph.D. dissertation, University of Wisconsin, 1973), p. 268. 115. An-to-chi, Tl8cl5-17. 116. Nagao Gadjin, "An Interpretation of the Te rm 'Sarpvrti' (Convention) in Buddhism," Silver Jubilee Volume of the Zinbun-Kagaku-Kenkyu-syo (Kyoto: Zinbun-kagaku-kenkyu-syo, 1954), p. 553. 117. Ibid., p. 555. 118. T47.8bl5ff. 119. See Miriam Levering, "Ta-hui and Lay Buddhists: Ch'an Sermons on Death," in David Chappell, ed., Buddhist and Taoist Practice in Medieval Chinese Society. 120. For the use of these principles in Pure Land thought, see David Chappell, "Chinese Buddhist Interpretations of the Pure Lands;' in Michael Saso and David Chappell, eds., Buddhist and Taoist Studies, vol. I (Honolulu: Uni versity of Hawaii Press, 1977), pp. 23-53. For a discussion of the problems involved in ascertaining the lineage of the Korean Chogye School, see the study by Sok Songch'ol, Han 'guk pul gyo ili p6mmaek (Kyongsang namdo, Korea: Haein ch'ongnim, 1975), which displays the author's wide knowledge of scriptural and epigraphical materials; see also Chang Won'gyu, "Chogye chong iii songnip kwa pal chon e taehan koch'al;' Pulgyo hakpo, vol. I (1963), pp. 311-351;
  62. Ko Hyong gon, Haedong Chogye-chong ili y6nw6n mit kil choryu: Chinul kwa Hyesim ili sasang ili chungsim ilro (Seoul: Tongguk University, Tongguk yokkyong won, 1970), pp. 6-11; and other references in Yi Kibaek, Han 'guk-sa sillon (Seoul: Ilcho'gak, 1967), pp. 179-180.
  63. For Chinul's three enlightenment experiences see Pojo pimy6ng, pp. 377- 338; KAZ, pp. 21-28 and summary on pp. 28-29.
  64. This is the last line of a stanza summing up Ch'an practice that is tradition ally attributed to Bodhidharma; the passage has been traced to Ta pan-nieh P 'an ching chi-chieh ("A Collection of Commentaries to the Mahaparinir va(la-sutra"), D7 .490c26. See discussion in lsshii Miura and Ruth Fuller Sasaki, Zen Dust: The History of the Koan and Koan Study in Rinzai (Lin chi) Zen (New Yo rk: Harcourt Brace and Jovanovich, 1966), pp. 228-230.
  65. Kim Chi'gyon, ed., Hwa6mnon ch6ryo (Tokyo: Seifii gakuen, 1968), pp. 1- 3; the passage is quoted in KAZ, pp. 24-25.
  66. Ta-fang-kuang fo hua-yen ching, T10.272c23-25 and 272c7-17. "Ju-lai hsing-ch'i p'in" is an abbreviation for "Pao-wang ju-lai hsing-ch'i p'in," the thirty-second chapter of Buddhabhadra's sixty-fascicle translation of the Avatamsaka Sutra, and is equivalent to the "Ju-lai ch'u-hsien p'in" of Sik�ananda's later translation. The "Hsing-ch'i p'in" circulated indepen dently before being incorporated into the Avatamsaka compilation and was known as the Tathagatotpattisambhavanirdesa; it was translated into Chi nese by Dharmarak�a in 292 as the Ju-lai hsing-hsien ching (T#291). For a discussion of the text and its important implications for the development of tathagatagarbha theory, see Takasaki Jikido, A Study on the Ratnago travibhaga (Uttaratantra): Being a Treatise on the Tathagatagarbha Theory of Mahayana Buddhism, Serie Orientale Roma, vol. 33 (Rome: lstituto Ita liano per il medio ed estremo oriente, 1966), p. 35 ff.; Takasaki Jikido, "Kegon kyogaku to nyoraizo shiso," in Nakamura Hajime and Kawada Kumataro, eds., Keg on shiso (Kyoto: Hozokan, 1968), pp. 275-322; see also discussion in Kim lngsok, Hwa6m-hak kaeron (Seoul: Pomnyunsa, 1974), pp. 214-215, where he demonstrates that Fa-tsang also knew that this chapter was originally an independent siitra.
  67. Yi Chong'ik, Taehan pulgyo Chogye chong chunghung non (Seoul: Poryon'gak, 1976); KAZ, pp. 89-90, n. 178.
  68. I use the dvandva-compound sraddhadhimukti for sinhae (Ch. hsin-chieh), rather than the more common Sanskrit equivalent adhimukti, because it helps to clarify that, in the interpretation of Li T'ung-hsiian and Chinul, this quality of mind leads to the "understanding-awakening" through "faith" in one's fundamental Buddhahood. This dvandva is attested to in Vasubandhu's Abhidharmakosabti$yam, edited by Prahlad Pradhan (Pat na, India: K. P. Jayaswal Research Institute, 1967), pp. 372.12, 373, 380.9.
  69. The last few years have seen the burgeoning of a secondary literature on Tsung-mi. The most comprehensive discussion of his thought is found in Kamata Shigeo, Shumitsu kyogaku no shisoshi teki kenkyu (Tokyo: To kyo University Press, 1975); Tsung-mi's important role in the development of Korean and Japanese Buddhism has been covered in Kamata Shigeo, "Cho sen oyobi Nihon bukky6 ni oyoboshita Shiimitsu no eiky6," Komazawa daigaku bukkyogakubu ronshu, vol. 7 (1976), pp. 28-37. Yoshizu Yoshihide offers an insightful treatment of Tsung-mi in his reappraisal of the Hua-yen tradition in Kegonzen no shisoshi teki kenkyu (Tokyo: Dait6 shuppansha, 1985). Jan Yiin-hua has contributed a useful series of articles on various aspects of Tsung-mi's life and thought; see "Tsung-mi: His Analysis of Ch'an Buddhism," T'oung Pao, vol. 58 (1972), pp. 1-54; "Conflict and Harmony in Ch'an and Buddhism:' Journal of Chinese Philosophy, vol. 4 (1977), pp. 287-302; "K'an-Hui or the 'Comparative Investigation': The Key Concept in Tsung-mi's Thought," in Chai Shin Yu, ed., Korean and Asian Religious Tradition (Toronto: Korea and Related Studies Press, 1977), pp. 12-24; "Antagonism Among the Religious Sects and the Problem of Buddhist To lerance," International Buddhist Forum Quarterly, nos. 1-4 ( 1979), pp. 62-69; "Tsung-mi 's Questions Regarding the Confucian Abso lute," Philosophy East and West, vol. 30 (1980), pp. 495-504; "Two Prob lems Concerning Tsung-mi's Compilation of Ch 'an-tsang," Transactions of the International Conference of Orientalists in Japan, vol. 19 (1974), pp. 37-47; "Tsung-mi chu Tao-su ch 'ou-t a wen-chi te yen-chiu," Hua-kang fo hsiieh hsiieh-pao, vol. 4 (1980), pp. 132-166. For an adequate general sur vey of Tsung-mi's philosophy, see Li Shih-chien, "Tsung-mi ssu-hsiang te t'e-chih," in Chang Man-t'ao, ed., Hua-yen-hsiieh kai-lun, Hsien-tai fa chiao hsiieh-shu ts'ung-k'an, vol. 32 (Taipei: Ta -sheng wen-hua ch'u-pan she, 1978), pp. 359-371.
  70. Peter N. Gregory has paid special attention to the important role of Tsung-mi's hermeneutics in the development of the mature Chinese scholastic tradition; see "Tsung-mi's Inquiry into the Origin of Man: A Study of Chinese Buddhist Hermeneutics" (Ph.D. dissertation, Harvard University, 1981); "T he Te aching of Men and Gods: The Doctrinal and Social Basis of Lay Buddhist Practice in the Hua-yen Tr aditon" in
  71. Robert M. Gimello and Peter N. Gregory, eds., Studies in Ch 'an and Hua yen (Honolulu: University of Hawaii Press, 1983), pp. 253-319; "Sudden Enlightenment Followed by Gradual Cultivation: Tsung-mi's Analysis of Mind" in Robert M. Gimello and Peter N. Gregory, eds., The Sudden/ Gradual Polarity in Chinese Thought (Honolulu: University of Hawaii Press, forthcoming); "T he Place of the Sudden Teaching Within the Hua Yen Tradition: An Investigation of the Process of Doctrinal Change," Jour nal of the International Association of Buddhist Studies, vol. 6 (1983), pp. 31-60; "Chinese Buddhist Hermeneutics: The Case of Hua-yen," Journal of the American Academy of Religion, vol. 51 (1983), pp. 231-249; "Tsung-mi and the Single Wo rd 'Awareness' (Chi h)," Philosophy East and West, vol. 35 (1985), pp. 249-269; "What Happened to the Perfect Te aching? Another Look at Hua-yen Buddhist Hermeneutics" in Donald S. Lopez, Jr., ed., Buddhist Hermeneutics (Honolulu: University of Hawaii Press, forthcom ing). Tsung-mi's Ch 'an-yuan chu-ch 'iian-chi tu-hsii, so important in the Korean Buddhist doctrinal scheme, has been translated in Jeffrey L. Broughton, "Kuei-feng Tsung-mi: The Convergence of Ch'an and the Te achings" (Ph.D. dissertation, Columbia University, 1975). Valuable in sights on Tsung-mi's syncretic attitudes can also be found in Ta kamine Ryoshii, Kegon to Zen to no tsuro (Nara: Nanto bukkyo kenkyiikai, 1956), pp. 22-35;
  72. Huan-sheng, "Tsung-mi Chiao-Ch'an i-chi ssu-hsiang chih hsing-ch'eng;' in Chang Man-t'ao, ed., Hua-yen-hsiieh kai-lun, pp. 305- 358. I have attempted to determine the relationship between Tsung-mi's Chung-hua ch 'uan-hsin-ti Ch 'an-men shih-tzu ch 'eng-hsi t 'u ("Chart of the Successorship in the Chinese Ch'an School That Tr ansmits the Mind-ground") and his P6pchip py6rhaeng-nok ("Dharma Collection and Special Practice Record") in my article "The Identity of the P6pchip py6rhaeng-nok (Dharma Collection and Special Practice Record)," Ko rean Studies (Michael Rogers Festschrift), vol. 6 (1982), pp. 1-16; see also KAZ, pp. 375-384.
  73. Tsung-mi 's descriptions of sudden awakening/ gradual cultivation are quoted extensively in KAZ, passim; the theoretical issues have been treated in Peter Gregory, "Sudden Enlightenment Followed by Gradual Cultiva tion: Tsung-mi's Analysis of Mind." For the treatment by Yung-ming Yen shou (904-975), see Wan-shan t'ung-kuei chi, T48.987b-c (quoted in KAZ, pp. 304-305).
  74. These two important concepts are discussed at length by Chinul in KAZ, pp. 312, 334. For Tsung-mi's description, see Chung-hua ch 'uan-hsin ti Ch 'an men shih-tzu ch'eng-hsi t'u, ZZ2/15/5.436c10-14. Yondam Yuil's descrip tions appear in P6pchip py6rhaeng nok ch6ryo kwamok py6ngip sagi (Taehiing-sa xylograph, dated 1916, in the To ngguk University archives; hereafter CYKM), fol. la4-5, and in his S6nw6n chip tos6 so, reprinted in Kamata, Shumitsu, p. 277. The distinction between }en and fa is one of the four refuges (pratisiira f.la) of the bodhisattva: "One should take refuge in the Dharma, not in the person [who teaches it)" (dharmapratisiiraf.!ena bhavitavyam na pudga/a pratisliraf.!ena); see Wei-mo-chieh so-shuo ching (VimalakTrtinirdesa-sutra}, T14.556c10, interpreted by Thurman as "relying on reality and not insisting on opinions derived from personal authorities" (Robert A. F. Thurman, trans., The Holy Teaching of Vima/akTrti: A Mahiiyiina Scripture [Univer sity Park: Pennsylvania State University Press, 1976], p. 99);
  75. KAZ, p. 264. 21. KAZ, pp. 278-311.
  76. KAZ, pp. 143-154.
  77. KAZ, p. 145. 29. KAZ, pp. 295, 304, 330.
  78. The theory of sudden awakening/sudden cultivation is covered in more detail in KAZ, Introduction, pp. 59-60.
  79. For Tsung-mi's treatment of the realization-awakening, see KAZ, pp. 353, n. 113.
  80. Liu-tsu t 'an ching (T48.353b4-5) for the relevant passage. 36. KAZ, pp. 102-124; 150-155. For general discussion on this need to balance sam ad hi and prajiia, see also Guy Bugault, La notion de "Pra}fiii" ou de sa pience selons les perspectives du "Mahiiyiina": Part de Ia connaissance et l'inconnaissance dans l'analogie Bouddhique, Publications de l'Institut de Civilisation lndienne, vol. 32 (Paris: Editions E. de Boccard, 1968), pp. 89- 93.
  81. These teachers are being studied by Shotaro !ida. Fa-lang was a disciple of Seng-ch'iian (fl. ca. 512), who was himself one of the ten main disciples of the Koguryo monk Siingnang (fl. ca. 494), who play ed an important role in the development of the early San-lun School; see Pak Chonghong, Han 'guk sasang-sa, pp. 38-41.
  82. For the correlations between samadhi and dhyana see Visuddhimagga, iii.5; Nal)amoli, trans., Path of Purification (Kandy, Sri Lanka: Buddhist Publi cation Society, 1979), pp. 85-90.
  83. KAZ, pp. 104-105.
  84. See, for example, excerpts in Hu Shih, ed., Shen-hui ho-shang i-chi (rev. ed., Ta ipei: Hu Shih chi-nien kuan, 1970), pp. 128-9; partially translated in Philip Yampolsky, The Platform Sutra of the Sixth Patriarch (New York, Columbia University Press, 1967), p. 33.
  85. For the metaphor of prajiia as radiance, see Chao-tun, translated by Walter Liebenthal, Chao Lun: The Tr eatises of Seng-chao (1948; repr., Hong Kong: Chinese University of Hong Kong, 1968), pp. 64-80, 66 and n. 259, 79 and n. 333, 97 and n. 455. Paul Demieville, "Le miroir spirituel;' Sinolo gica, vol. 7 (1927) (noted in Liebenthal, Chao tun, p. 26, n. 105) say s specifi cally, "Dans le Bouddhisme chinois, tchao designe techniquement Ia fonc tion de Ia gnose, pra}fiii." See also Alex Way man, "The Mirror-like Knowledge in Mahayana Buddhist Literature," Asiatische Studien, vol. 25 (1971), pp. 353-363; idem., "The Mirror as a Pan-Buddhist Metaphor Simile," History of Religions, vol. 13 (1974), pp. 264-265.
  86. K'ai-yiian shih chiao /u, T55.565c!5, cited in Lewis Lancaster and Sung-bae Park, The Korean Buddhist Canon: A Descriptive Catalogue (Berkeley: University of California Press, 1979), p. 44.
  87. Pojo pimy6ng, p. 338.3-4. See also Chinul's own description of his experi ence in the preface to his Hwa6mnon ch6ryo, pp. 1-3; translated in KAZ, pp. 24-26.
  88. For a valuable survey of Li T'ung-hsuan's influence in East Asian Bud dhism, see Robert M. Gimello, "Li T'ung-hsuan and the Practical Dimen sions of Hua-yen," in Robert M. Gimello and Peter N. Gregory, eds., Stud ies inCh 'an and Hua-yen (Honolulu: University of Hawaii Press, 1983), pp. 321-389.
  89. Despite Li T'ung-hsuan's importance in the history of post-T'ang Bud dhism throughout East Asia, he has been surprisingly neglected by modern scholarship. For short exegeses of his life and thought, see Kim lngsok, Hwa6m-hak kaeron (Seoul: Pomnyunsa, 1974), pp. 131-146;
  90. Ta kamine Ryoshu, Kegon ronshu (Tokyo: Kokusho kankokai, 1976), pp. 403-426;
  91. idem, Kegon shisoshi (Kyoto: Kokyo shoin, 1942), pp. 200-208; idem, "Ri Tstlgen no shis6 to Zen," Ryukoku daigaku ronshu, no. 346 (1953), pp. 1- 21 (reprinted in idem, Kegon to Zen to no tsuro, pp. 131-146), which is the best treatment of his significance for the later development of Ch'an thought; Chang Won'gyu, "Hwaom kyohak wansonggi iii sasang yon'gu;' Pulgyo hakpo, vol. II (1974), pp. 41-43;
  92. Yi Chong'ik, "Chinul ui Hwaom sasang," in Sungsan Pak Kilchin paksa hwagap kinyom saop hoe, eds., Han 'guk Pulgyo sasang sa: Sungsan Pak Kitchin paksa hwagap kiny6m (lri, Korea: Won Pulgyo sasang yon'gu won, 1975), pp. 528-532, for his impor tance in Chinul's thought. I have discussed Li's interpretation of Hua-yen and his influence on Chinul in KAZ, Introduction, pp. 50-55, and 199-237 passim.
  93. Whalen W. Lai and Lewis R. Lancaster, eds., Early Ch'an in China and Tibet [Berkeley: Asian Humanities Press, 1983] p. 152), the problem instead involves in exactly what sense meditation was practiced in early Hua-yen. While there is some validity to Gimello's contention that early Hua-yen doc trine might be considered a type of "meditative concept" (p. 156), by Chinul's time the point is moot, and whatever meditation might have been practiced in previous times had for all intents and purposes vanished. Given this development, the view of later Ch'an polemicists that Hua-yen is divorced from practice is not overly exaggerated. For accounts of the devel opment and practice of Hua-yen meditation, see Unno Ta itetsu, "The Dimensions of Practice in Hua-yen Thought;' in Bukkyo shisoshi ronshu: Yuki kyoju shoju ki'nen (Tokyo: Daizo shuppansha, 1964), pp. 51-78; and Kobayashi Jitsugen, "Kegonshu kangy6 no tenkai ni tsuite," IBK, vol. 15 (1967), pp. 653-655.
  94. See discussion in Yi Chong'ik, "Chinul iii Hwa6m sasang," in Pak Kitchin Festschrift, pp. 518-519.
  95. See Hsin Hua-yen ching fun, D6.809b; cited in KAZ, pp. 222, 280; cf. KAZ, p. 219, for Tsung-mi's parallel view.
  96. For the theory of nature-origination, see especially Kamata Shigeo, "Shoki shiso no seiritsu, " IBK, vol. 5 (1957), pp. 195-198;
  97. Sakamoto Yukio, "Shoki shiso to aku ni tsuite," IBK, vol. 5 (1957), pp. 469-477;
  98. Endo Kojiro, "Kegon shoki ronko, " IBK, vol. 14 (1965), pp. 214-216 and vol. 15 (1966), pp. 523-528. For general discussions, see Kim lngsok, Hwaom-hak kaeron, pp. 230-239 and Whalen Lai, "Chinese Buddhist Causation Theo ries: An Analysis of the Sinitic Mahayana Understanding of Pratrtya samutptida," Philosophy East and West, vol. 27 (1977), pp. 249-259.
  99. KAZ, pp. 205-6.
  100. The "ordinary man of great aspiration " (taesim pombu) is defined by Li (Hsin Hua-yen ching tun, D6. 756c) as a person who "seeks only the inscru table vehicle of the Ta thagatas " and is unsatisfied with only the provisional teachings of the three vehicles. This refers specifically to a person who has achieved the initial understanding-awakening and is engaged in the gradual practices that will eventually lead to the realization-awakening. See KAZ, pp. 117,209,212,218-219. Note also Chinul's comment (KAZ, p. 299) that "the approach of sudden awakening/gradual cultivation ... has been established specifically for ordinary men of great aspiration." 62. KAZ, pp. 203,207.
  101. KAZ, p. 219. Note the passage from the "Fan-hsing p'in " (Brahmacarya chapter) of the Avatamsaka S£Ura that "at the initial moment of the activa tion of the bodhicitta, full enlightenment is attained." See Ta-fang-kuang fo hua-yen ching, T9.449c14; Ta-fang-kuang fo hua-yen ching, T10.89a1-2.
  102. Cf. Nal)ananda, Concept and Reality, pp. 46-68, on the non-manifestative consciousness (vififili(laf!l anidassanaf!l) of the enlightened person.
  103. For valuable comparative discussion, see Nal)ananda, Concept and Reality, pp. 2-22, and Magic of the Mind, pp. 57-67.
  104. For the historical background of the development of kung-an practice in Ch'an Buddhism, see lsshu Miura and Ruth Fuller Sasaki, The Zen Koan: Its History and Uses in Rinzai Zen (New York: Harcourt Brace and Javanovich, 1965), pp. 3-16; reprinted in idem, Zen Dust: The History of the Koan and Koan Study in Rinzai (Lin-chi) Zen, pp. 3-16.
  105. See Shan-fang ye-hua ("Evening Ta lks in a Mountain Room") by Chung feng Ming-pen (1263-1323), in his T'ien-mu Chung-feng ho-shang kwang-lu ("The Expanded Records of Master Chung-feng of T'ien-mu Mountain") (repr. ed., Pulguk-sa, Korea: Pulguk-sa sonwon, 1977), fasc. Ita., fol. 54- 55; this text has only been reprinted from the Shanghai P'in-ch 'ieh edition of the Tripi�aka, published in 1911. See also Miura and Sasaki, Zen Dust, p. 6.
  106. Leng-ch'ieh shih-tzu chi, T85.1289b-1290a; the quotation appears at p. 1289c29. See the discussion in Ch'iian An, "Wu-tsu Hung-jen ch'an-shih," Hsien-tai Fo-hsileh, no. 82 (1957), pp. 26-29. Cf. the chapter by Bernard Faure in this volume for a different interpretation of this phrase.
  107. The Sonmun yomsong chip was an anthology of 1125 kongans in thirty fas cicles, compiled by Hyesim in 1226. Beginning with stories concerning Sakyamuni Buddha, the work includes sutra extracts, cases involving the twenty-eight traditional Indian patriarchs and their six Chinese successors, and episodes from the lives of later Ch'an masters. To each case are appended interpretative verses by both Hyesim and other Ch 'an and Son teachers. The first edition of the text was burned by the Mongols, and the revised editions of 1244 and 1248 added 347 new cases, to make a total of 1472 kongans. For a brief description of the work and its different editions, see Tongguk taehakkyo pulgyo munhwa yon'guso, ed., Han 'guk pulgyo ch 'ansu/ munhon ch 'ongnok (Seoul: Tongguk taehakkyo ch'ulp'anbu, 1976), pp. 123-124. For a discussion of "verses of critique (lit., 'finger ing')" (yomsong) and other verse-explanations of Son kongans, see lriya
  108. Yoshitaka, Kajitani Sonin, and Yanagida Seizan, trans., Setcho juko, Zen no goroku, vol. 15 (Tokyo: Chi kuma shobO, 1981), pp. 291-304.
  109. There has as yet been no adequate treatment of Hyesim and his impor tant role in the popularization of the hwadu technique in Koryo Buddhism. Perhaps the best study produced so far has appeared in Ko Hyonggon, Haedang Chagye-chang ui yon won mit ku charyu: Chinul kwa Hyesim ui sasang ui chungsim ura (Seoul: Tongguk University, Tongguk yokkyong won, 1970), pp. 60-84. For general studies of his life and thought, see Nukariya Kaiten, Chason Son'gyo-sa, Chong Ho'gyong, trans. (1930; trans., Seoul: Poryon'gak, 1978), pp. 292-305;
  110. Han Kidu, Han'guk Pulgya sasang (lri, Korea: Won'gwang taehakkyo ch'ulp'an'guk, 1973), pp. 217- 242. The Chagye Chin'gak kuksa orok is published in Kim Talchin, trans., Chinu/, Hyesim, Kakhun, Han'guk ui sasang taejonjip, vol. 2 (Seoul: Tonghwa ch'ulp'an kongsa, 1977), pp. 205-375; the Chinese text is included in pp. 461-499, but with many misprints. Hyesim's associations with Chinul are discussed, and some excerpts from his memorial stele are translated, in KAZ, pp. 30-32.
  111. For T'aego Pou, Naong Hye'gun, and the latter-Koryo Son tradition, see Nukariya Kaiten, Chason Son 'gyo-sa, pp. 350-357, 360-384 (Naong);
  112. Takahashi Thru, Richo bukkyo (1929; repr., Tokyo: Kokusho kankokai, 1973), pp. 321-344;
  113. Han Kidu, "Koryo hogi ui Son sasang," in Pak Kitchin Festschrift, pp. 598-613, 613-639; idem, Han'guk Pulgya sasang (lri, Korea: Won'gwang taehakkyo ch'ulp'an'guk, 1973), pp. 243-272, 273-310;
  114. Yi Nunghwa, Chason Pulgyo t'ongsa, vol. 3, pp. 500-514.
  115. Robert E. Buswell, Jr. 103. Visuddhimagga, xxiii.24, Nanamoli, trans., Path of Purification, p. 826; and see discussion in Padmanabh S. Jaini, ed., AbhidharmadTpa with Vibhi1$ilprabhtivrtti (Patna, India: K. P. Jayaswal Research Institute, 1967), pp. 84. 104. KAZ, pp. 337-338. Ta -hui also comments: "Training on this path is not bothered by a lack of intelligence; it is bothered instead by excessive intelli gence. It is not bothered by a lack of understanding; it is instead bothered by excessive understanding" ( Ta-hui yii-lu, T47. 935a23-24). 105. KAZ, pp. 244,264. 106. KAZ, p. 334. 107. For these two types of investigation, see especially KAZ, pp. 249-253. 108. KAZ, p. 252. 109. KAZ, pp. 252-253. See also discussion in KAZ, pp. 260-261, nn. 54, 56. I 10. See Chang, Chung-yiian, The Original Teachings of Ch 'an Buddhism (New York: Pantheon, 1969), p. 271. The terms are also used by Ta -hui, from whom Chinul probably adopted them; see, for example, Ta-hui yii-lu, T47.870b and passim. 111. KAZ, p. 240. 112. KAZ, p. 264. 113. KAZ, p. 338; quoting Ta-hui yii-lu, T47.921c. See also the discussion in Hyuj6ng (S6san laesa), Son 'ga ku 'gam ("Divining-Speculum on the Son School"), Ch6ng'i1m mun 'go, vol. 131, translated by P6pch6ng (Seoul: Ch6ng't1msa, 1976), p. 41; Yondam Yuil (1720-1799), CYKM, fol. 29a12- 29b6. 114. Chin'gak kuksa 6rok, p. 497 [Kor., p. 367]:" 'Why did Chao-chou reject the claim that all sentient beings had the Buddha-nature?' ' Because they all are subject to the activating-consciousness.' " 115. Ta-sheng ch 'i-hsin tun, T32.577b;
  116. Yoshito S. Hakeda, trans., The Awaken ing of Faith Attributed to Asvaghosha (New York: Columbia University Press, 1967), pp. 47-48. 116. See the comments by Yiian-wu K'o-ch'in (1063-1135), in Pi-yen lu, case 99, T48.222c18; translated by Thomas and J. C. Cleary, The Blue Cliff Record, vol. 3 (Boulder: Shambhala, 1977), pp. 628-635. 117. P'abyong is discussed at KAZ, p. 255, n. 12. For both of these types of expression, see KAZ, p. 241. 118. I have attempted to sort out some of the conflicting views of Tsung-mi and Chinul on these two types of awakening in KAZ, pp. 358-359, n. 143. See also KAZ, pp. 241-242: "Hence the first stage of abiding after the levels of faith are fulfilled is called the access to realization." 119. KAZ, p. 250. 120. KAZ, p. 336, quoting Ta-hui yii-lu, T47 .891a. 121. KAZ, p. 336. 122. The termp'a is used at KAZ, p. 252. 123. Summarizing KAZ, p. 246. 124. KAZ, p. 252. 125. Sung-bae Park, Buddhist Faith and Sudden Enlightenment (Albany: State University of New York Press, 1983), p. 8; see also pp. 6-8, 73-77, 123-125. 126. KAZ, p. 253. 127. The "three mysterious gates" were methods of instruction first used by Lin chi 1-hsiian and subsequently adopted by Fa-yen Wen-i (885-958), Yiin-men Wen-yen (?862-949), and Fen-yang Shan-chao (947-1024). See Lin-chi fu, T47.497al9-20;
  117. Sasaki, Record of Rinzai, p. 6; and Lin-chi's biographies in Ching-fe ch 'uan-teng fu, T5l.29lal4 and 300b24. For their use by Fen-yang Shan-chao, see Ching-fe ch 'uan-teng fu, T5l.305al7, and Hsu ch 'uan-teng fu, T5l.469b20. For Fa-yen and Yiin-men, see KAZ, p. 250. 128. SeeKAZ, p. 90, n. 182. 129. See Tsung-mi's accounts, translated in KAZ, pp. 90-91 nn. 183, 184, 185. 130. Summary of KAZ, pp. 214-215, 244-245. 131. KAZ, p. 246. 132. KAZ, p. 240, quoting Fen-yang Shan-chao, from Fen-yang Wu-te ch 'an shih yu-fu, T47 .603b; see also Jen-t'ien yen-mu, T48.302bl-2. 133. KAZ, pp. 214, 240;
  118. the quote is from Li T'ung-hsiian (Hsin Hua-yen ching fun, T36.72la) but is often quoted by Ch'an masters. 134. Ch 'an-yuan chu-ch 'uan-chi tu-hsu, T48.400a; quoted in KAZ, pp. 251, 321-322. 135. KAZ, p. 251. 136. KAZ, p. 240. 137. KAZ, p. 338-339. 138. For this term, see Pi-yen fu, case 17, T48.157al6; translated by Thomas and J. C. Cleary, The Blue Cliff Record, vol. I, p. I 10. 139. See Nai:Jananda, Concept and Reality, passim; and for background on the Indian attitude toward conceptualization, see A. K. Warder, "The Concept of a Concept," Journal of Indian Philosophy, vol. I (1970171 ), pp. 181-196. 140. The term "terse" (saengnyak) is used at KAZ, p. 251, and passim. 141. KAZ, p. 214. 142. See KAZ, pp. 214-215; pp. 244-245. 143. KAZ, p. 242; see also Hsin Hua-yen ching fun, T36.834b, quoted in KAZ, pp. 242, 250. The most accessible treatment of the Ch'an usage of the term appears in D. T. Suzuki, The Zen Doctrine of No-mind (London: George Allen and Unwin, 1958). For the distinct Indian background to the term, where no-thought (acintya; acittaka) almost always carries a negative con notation, see Edward Conze, Buddhist Thought in India: Three Phases of Buddhist Philosophy (1962; repr., Ann Arbor: University of Michigan Press, 1973), pp. 113-114. Virtually the only positive use of the term in Indian texts is when no-thought is taken to be an attribute of the attainment of the cessation of thought (asaf!l}fiinirodhasamlipalli); see Abhidharmako sabhlisya, edited by P. Pradhan, p. 8; Buddhaghosa, Visuddhimagga, xxiii.18; Nai:Iamoli, trans., Path of Purification, p. 824. 144. See discussion in KAZ, pp. 241-250, where Chinul clarifies this for both the Son and kyo schools. 145. KAZ, p. 250; cf. KAZ, p. 246: "At the moment of entering into realization, they slough off their former acquired understanding and, through absence of thought, come into conformity [with the Dharmadhatu]." 146. See discussion in KAZ, pp. 290-291. 147. KAZ, pp. 148-149, quoting Ch 'an-yuan chu-ch 'uan chi tou-hsu, p. 403a; and see KAZ, p. 266. This phrase is the hallmark of the Southern School of Ch'an and appears in the Tu n-huang edition of the Liu-tsu t'an ching, T48.338c15-16, translated in Yampolsky, Platform Sutra, p. 137; see pp. 137-138, n. 69, for references to secondary studies on no-thought. 148. This phrase is first used by Tung-shan Liang-chieh (807-869); see Tung-shan yii-lu, T47 .525a24; noted by Yi Chong'ik, "Chosason e issoso iii musim sasang, " Pulgyo hakpo, vol. 10 (1973), p. 241; see also his discussion on pp. 241-243. For references to musim in secondary literature, see Yampolsky, Platform Sutra, pp. 137-138, n.
  119. For the Ch'an usage of the term, cf. Suzuki, The Zen Doctrine of No-mind. 149. See KAZ, pp. 169-173. Numbers three through six are adopted directly from Lin-chi 1-hsiian. 150. KAZ, p. 119; see full discussion at KAZ, pp. 116-124. 151. KAZ, p. 119; T10.9llc. 152. KAZ, p. 119. 153. See VimalakTrtinirdesa-siUra: "One who wants to purify the Buddha-land should purify his mind. To the extent one's mind is purified, the Buddha land is purified" (Wei-mo-chieh so-shuo ching, T14.538c); Liu-tsu t'an ching: "If there are simply no impurities in the mind-ground, the Western Paradise will be near at hand" (T48.352a26 and b I); KAZ, p. 119. 154. KAZ, p. 120. 155. For problems surrounding the authorship of this text see Ono Gemmyo, Bukkyo no bijutsu to rekishi (Toky o: Kanao bun'endo, 1943), pp. 1213 ff.;
  120. Minamoto Hiroyuki, "Korai jidai ni okeru Jodokyo no kenkyu: Chitotsu no Nembutu yomon ni tsuite;• Ryukoku daigaku bukkyo bunka kenkyujo kiyo, vol. 9 (1970), pp. 90-94; and KAZ, p. 191. 156. For these schemes, see Mochizuki Shinko, Jodokyo no kigen oyobi hattatsu (Tokyo: Kyoritsusha, 1930), pp. 306-314. 157. KAZ, pp. 193-195, for these stages. The use of such terminology as "one true DharmadhiHu" to describe the state of realization recalls Chinul's ear lier treatment of both Son and Hwaom practices, described previously, and lends credence to the traditional attribution of this work to Chi nul. 158. KAZ, pp. 103, 216. 159. KAZ, p. 218. 160. See, for example, Sutta-nipata, vv. 796-803; cf. discussion in Na!)ananda, Concept and Reality, pp. 16-18,34-52. 161. KAZ, p. 212. 162. KAZ, pp. 216,217. 163. See KAZ, pp. 338-339. 164. KAZ, p. 294. 165. Hua-yen chin-kuan is listed in Oich'on's catalog, Sinp'yon chejong kyojang ch'ongnok ("New Compilation of a Comprehensive Catalogue of the Re pository of the Teachings of All the Schools"), T55.1167b6, as Hua-yen chin-kuan ch 'ao, in four (alt. two) fascicles. Yuil tells us (CYKM, fol. 15a.
  121. David W. Chappell teaches Chinese Buddhism and comparative religion at the University of Hawaii, where he is a professor in the Department of Religion. He did his doctoral work at Yale University on the Chinese Pure Land pioneer Tao ch 'o (562-645). His publications include T'ien-ta 'ai Buddhism: An Outline of the Fourfold Teachings, a translation of the teachings of the fourth Ch'an patriarch Tao-hsin (580-651), and coeditorship of Buddhist and Taoist Studies, volumes I and II. He is also the founding editor of the journal Buddhist-Christian Studies.
  122. Peter N. Gregory is director of the Kuroda Institute for the Study of Buddhism and Human Values and assistant professor in the Program in Religious Studies and Center for East Asian and Pacific Studies at the University of Illinois, Urbana. He received his Ph.D. in East Asian Languages and Civilizations from Harvard University with a dissertation on Tsung-mi's Yiian-jen fun. He has coedited, with Robert Gimello, Studies inCh 'an and Hua-yen and "The Sudden/ Gradual Polarity in Chinese Thought." In addition to a number of articles on Tsung-mi and Hua-yen thought, he is currently finishing a monograph on the Yiian-jen fun and is working on a book-length study of the life and thought of Tsung-mi.
  123. Alan Sponberg is an assistant professor and the D. T. Suzuki Preceptor of East Asian Religions at Princeton University. He received a Ph.D. from the University of British Columbia with a dissertation on the VijiiaptimiHrata philosophy of the seventh-century Chinese Buddhist monk K'uei-chi. His research has focused on the transmission of Buddhism from India to China, and he is especially interested in early Yogacara. Recent work includes "The Thirty Verses: An Introduction to the Yogacara Buddhism of Vasubandhu" and a symposium volume, Maitreya, the Future Buddha, coedited with Helen Hardacre.
  124. Daniel Stevenson, assistant professor in the Department of Philosophy and Reli gion at Butler University, received his Ph.D. from the Department of Religion at Columbia University. His dissertation involves the investigation of the develop ment of early T'ien-t'ai thought and practice with particular emphasis on the for mulation of its meditative system. Glossary a-tzu kuan 19" !f: ll!.
  125. M. hsing f± hsing-ch'i f±� hsing-ch'i yiian-t'ung f±� !ll .i! Hsiu-hsi chih-kuan tso-ch'an fa yao {t}'}l'.J:.lt�lf.i!-.f. Hsiu-hsin yao tun -ft} • .:.; .f.� hsiu-k'ung {!}� Hsii ch 'uan-teng tu � {4-�-- Hsii kao-seng chuan �;iii 1t'I4- Hsii-k'ung-tsang pa-pai jih t'u-ts'e § � �A 1f El �*' iJ• J Hsiian-lang -B; � Hsiian-shih � 1t Hsiian-tse -B: It Hsiian-tsang -B; � Hsiieh-feng H ui-jan � t-1! .� hua-t'ou tt jjj Hua-yen Jflt Hua-yen chin-kuan .1f lt i$ � lion Daishi denki monjii 1t .� :k � 1* � �#.- jo yu wang ch'i chi chiieh :¥-1f *� lip f: "Ju fa-chieh p'in" A.5f;:.}'f.� ju hsiang nien "*" {Q � Ju-ju chii-shih tso-ch 'an i "*""*" � ± � 41l ju-Iai ch'an "*"!¥-:fl. "Ju-Iai hsing-ch'i p'in" "*" !¥-1i� � Ju-lai hsing-hsien ching "*" !¥-� 1Ji 1,1 ju p'u-sa wei "*"-!Hi 19:. ju-t'uan hsin � Ill ,.:.; kaisetsu A:f-1! k'an-hsin :t . .:.; k 'an-hsin fa :t , .:.; 5i: k'an-hua ;tt{; k'an-hua ch'an ;t"t{;if- Kanhwa kyorui ron ;tt{;5:1H�.� kanhwa son :t t{; :fl. k'an wu-so ch'u :t•M-4 Kanazawa bunko 1.-� �,If kanna ;tt{; Keizan of' J.J kikutsu �;t Ko Hung J& � ko i i;--;9; koan �it kongan �it kongjok yongji � �;: t' Kojo >�:.:;t k'ou-chiieh o � kozen gokokuron �:fl.� IIJ � ku-jen -5-A k'u-mu ssu-hui #; .:f-Jt 1;... kuan� kuan fo �1� kuan-hsin �.-:;
  126. Kuan-yin. See Av alokite5vara Kuei-feng Tsung-mi (780-841), 108, 124, 133, 145; account of Pao-t'ang school, 3; adoption of Hua-yen metaphysics, 9; doctrine of mind, 186; four categories, 185; literary review, 233-234n; similes used by Chi nul, 205; three teachings of Ch'an, 186-187; used by Chinul, 200

Metadata

Authors
Gregory, P. N.
Corresponding author
Peter N. Gregory
Venue
University of Hawaii Press eBooks
Publisher
University of Hawaii Press
Published
1986-12-31
DOI
10.1515/9780824842932
OpenAlex
W4248913136
Cited by
30
References
0
Citations by year
2026: 3 · 2024: 1 · 2023: 1 · 2020: 2 · 2019: 3 · 2018: 2 · 2017: 2 · 2016: 1 · 2014: 1 · 2013: 1
FWCI
0.00
Type
book
Language
en
Open access
Locations
University of Hawaii Press eBooks (publishedVersion)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Indian and Buddhist Studies
  • Social Sciences › Psychology › Clinical Psychology › Mindfulness and Compassion Interventions
  • Social Sciences › Arts and Humanities › History › Chinese history and philosophy
Keywords
meditation, Chinese Buddhism, Buddhist meditation

About these checks

Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.

Statistics and arithmetic are recomputed, not judged.

Confidence bands are shown only for fields calibrated on our annotated test set. None is calibrated yet, so no band is shown.

What counts as a claim ›How we measure confidence ›How we check this ›

Are you an author, or do you see a problem with this page? Request a review