By Jeffrery Lyle Broughton
ISBN-10: 0231143923
ISBN-13: 9780231143929
Jap Zen usually means that textual studying (gakumon) in Buddhism and private adventure (taiken) in Zen are separate, however the occupation 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 provides an annotated translation of Zongmi's magnum opus, the Chan Prolegomenon, besides 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 note and that person who transmits Chan needs to use the sutras and treatises as a regular. eastern Rinzai Zen has, because the Edo interval, marginalized the sutra-based Chan of the Chan Prolegomenon and its successor textual content, the brain replicate (Zongjinglu) of Yongming Yanshou (904-976). This ebook comprises the 1st in-depth remedy in English of the overlooked brain reflect, positioning it as a restatement of Zongmi's paintings for a music dynasty audience.
The principles and types of the Chan Prolegomenon, frequently disseminated in East Asia in the course of the conduit of the brain replicate, have been hugely influential within the Chan traditions of track and Ming China, Korea from the past due Koryo onward, and Kamakura-Muromachi Japan. furthermore, Tangut-language translations of Zongmi's Chan Prolegomenon and Chan Letter represent the very foundation of the Chan culture of the country of Xixia. As Broughton indicates, the sutra-based Chan of Zongmi and Yanshou was once even more normative within the East Asian international than formerly believed, and readers who search a deeper, extra whole realizing of the Chan culture will adventure a shocking reorientation during this book.
ABOUT THE AUTHOR
Jeffrey Broughton is professor of spiritual stories at California country college lengthy seashore and the writer of The Bodhidharma Anthology: The Earliest documents of Zen.
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Extra info for Zongmi on Chan
Example text
When we assemble the above pieces, the best guess is that Zongmi is talking about Hongzhou teachers residing in local Chang’an monasteries in the early ninth century and their younger students. The teachings of this milieu would certainly have come to the notice of the collector Zongmi. 29 Zongmi arrived on the Chang’an scene in 812 when these two were teaching there; they died a few years later (816 and 817, respectively). Their successors could be the junior trainees of Hongzhou that Zongmi mentions.
The view of the Northern lineage (section 16) shows belief in the jewel’s brightness, but Northern followers assert that the jewel is wrapped in obscurity by the black color. They try to wipe it clean to eliminate the blackness. Only when they succeed in making the brightness reemerge do they say that they see a bright jewel. Obviously, Zongmi has inherited Heze Shenhui’s distortions of “Northern” Chan. The Hongzhou lineage (section 17) points out that the blackness itself is the bright jewel and that the substance of the bright jewel is never to be seen, indeed, cannot be seen.
This is like a person who just discerns that wetness from beginning to end is undifferentiated but does not realize that the merit of supporting a boat and the fault of overturning it are widely divergent. Therefore, even though that lineage is near to the gate of all-at-once awakening, it has yet to hit the bull’s-eye. In the matter of the gate of step-by-step practice [Hongzhou] makes the mistake of completely deviating from it. Altogether Zongmi makes six points to Pei Xiu: 1. Hongzhou’s holding that the potentiality for speech and action must be the buddha nature is merely pointing to the conditioned functioning (the reflections on the surface of a bronze mirror) and from that deducing the existence of the buddha nature (the bronze metal of the mirror itself).
Zongmi on Chan by Jeffrery Lyle Broughton
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