By Jeffrery Lyle Broughton
Jap Zen frequently signifies that textual studying (gakumon) in Buddhism and private adventure (taiken) in Zen are separate, however the profession and writings of the chinese language Tang dynasty Chan grasp Guifeng Zongmi (780-841) undermine this department. For the 1st time in English, Jeffrey Broughton offers an annotated translation of Zongmi's magnum opus, the Chan Prolegomenon, in addition to translations of his Chan Letter and Chan Notes.
The Chan Prolegomenon persuasively argues that Chan "axiom realizations" are just like the lessons embedded in canonical observe and that person who transmits Chan needs to use the sutras and treatises as a customary. eastern Rinzai Zen has, because the Edo interval, marginalized the sutra-based Chan of the Chan Prolegomenon and its successor textual content, the brain reflect (Zongjinglu) of Yongming Yanshou (904-976). This ebook includes the 1st in-depth remedy in English of the missed brain replicate, positioning it as a restatement of Zongmi's paintings for a music dynasty audience.
The rules and versions of the Chan Prolegomenon, frequently disseminated in East Asia throughout the conduit of the brain reflect, have been hugely influential within the Chan traditions of track and Ming China, Korea from the overdue Koryo onward, and Kamakura-Muromachi Japan. additionally, Tangut-language translations of Zongmi's Chan Prolegomenon and Chan Letter represent the very foundation of the Chan culture of the kingdom of Xixia. As Broughton indicates, the sutra-based Chan of Zongmi and Yanshou was once even more normative within the East Asian global than formerly believed, and readers who search a deeper, extra entire figuring out of the Chan culture will adventure a shocking reorientation during this book.
ABOUT THE AUTHOR
Jeffrey Broughton is professor of spiritual experiences at California kingdom college lengthy seashore and the writer of The Bodhidharma Anthology: The Earliest documents of Zen.
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Additional resources for Zongmi on Chan
18 In the midst of the debacle, the plotter Li Xun sought refuge from the inevitable eunuch counterattack in the mountains at Caotang Monastery, and Zongmi was willing to secrete him as a shaven-head Buddhist monk. For this Zongmi was arrested but eventually released; apparently his forthright testimony and personal courage in the face of possible execution impressed a general of the eunuch forces. The Chan master passed his last years in obscurity, perhaps forced retirement. 20 ZONGMI’S FOUR WORKS ON CHAN CHAN NOTES SEVEN HOUSES OF CHAN The earliest of Zongmi’s Chan works is the text I have dubbed the Chan Notes, an untitled set of reports on seven Chan houses that is embedded in the third fascicle of his enormous thirteen-fascicle subcommentary on the Perfect Awakening Sutra, entitled Extracts from the Great Commentary on the Perfect Awakening Sutra (Yuanjuejing dashu chao).
In so doing they have gotten the intention behind the negative teaching, true voidness, but are still missing the intention behind the teaching that reveals, excellent existence. In other words, they have gotten the substance, but missed the functioning. Pei counters that the Hongzhou teaching that the potentiality to talk, act, and so on is your buddha nature,30 in fact, does reveal the mind nature, and, hence, Hongzhou is not deficient with respect to the functioning aspect. Zongmi replies that the true mind has two types of functioning: the intrinsic, original functioning (zixing benyong) and the conditioned, responsive functioning (suiyuan yingyong).
Thus, we could call Zongmi’s Chan Shengshou Chan or Sichuanese Heze Chan. INHERITANCE OF CHENGGUAN’S HUAYAN (810–816) In 810 Zongmi left Sichuan for good, passing through Xiangyang in Hubei and the eastern capital of Luoyang before proceeding on to the western capital Chang’an. 10 Zongmi had been studying Chengguan’s Huayan commentaries, some of the most intricate commentarial literature of scholastic Buddhism, and he begged the great Huayan exegete of Chang’an to accept him as an apprentice. Once accepted, he went to Chengguan and studied under him for two years (812–813), later remaining in consultation with him.