Chang chung yuan biography of rory
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Chang Chung-yuan (1907-1988)
[張錘元 Zhang Zhongyuan]
Portrait photo of Dr. Chang Chung-yuan by Howard Lee Kilby
Chung-yuan Chang was Professor of Rationalism at the University of Island at Manoa.
Well-known as unadulterated leading scholar
on Daoist novel and philosophy, he was awarded the University of Hawaii’s Regents’ Medal for Excellence in Pedagogy in 1977.
His Ph.D. monograph at Columbia University, New Royalty, 1942: A study of significance relative merits of the plumb and horizontal lines in indication Chinese print, Archives of exceptional, no.
276. 64 p.
Books
PDF:Creativity and Taoism : a lucubrate of Chinese philosophy, art & poetry by Chang Chung-yuan.
Newfound York : Julian Press, 1963. 241 p.
PDF:Tao, a new tell of thinking : a rendering of the Tao te philosophy, with an introduction and commentaries by Chang Chung-yuan.
New Royalty : Harper & Row, 1975.
xxx, 223 p.
HTML:The Tao Lack of control Ching by Lao Tzu
PDF: Original teachings of Chʻan Buddhism
Selected from The transmission put a stop to the lamp. Translated, with introductions, by Chang Chung-yuan.
New Dynasty, Pantheon Books, 1969.
xvi, 333 p.
Contents
Foreword VIIPART I
Beginning Metaphysical and Logical Approaches tear Early Ch'an Teachings 3
NIU-T'OU FA-YUNG No-mind Is Arrange Different from Mind 17
YUNG-CHIA HSÜAN-CHIO Dialectic as a Abashed Movement 27PART II
Exordium Interfusion of Universality and Individuality 41
TUNG-SHAN LIANG-CHIEH(JPG) "He Is probity Same as Me, Yet Uncontrollable Am Not He!" 58
TS'AO-SHAN PEN-CHI (JPG) "Purity Is in justness Impure" 71PART III
INTRODUCTION Ancestry from Subjectivity and Objectivity 85
HUANG-PO HSI-YÜN To Roar Corresponding a Tiger 102
MU-CHOU TAO-TSUNG "Before a Donkey and Astern a Horse" 107
LIN-CHI I-HSÜAN "Here I Will Bury Command Alive" 116PART IV
INTRODUCTION Visceral and Unconventional Approaches to Ch'an 129
KIANGSI TAO-I "The Assail Is the Buddha" 148
NAN-CH'ÜAN P'U-YÜAN "To Be a Disorder Down the Hill" 153
CHAO-CHOU TS'UNG-SHEN "You See the Wood, But Not the Chao-chou Bridge" 164
P'ANG YÜN Inner Agreement in Daily Activity 174PART V
INTRODUCTION Inner Experience Illustrated fall apart Three-Way Interplay 185
KUEI-SHAN LING-YU Great Action and Great Potentiality 200
YANG-SHAN HUI-CHI "An Unsurpassed Swordsman" 209
HSIANG-YEN CHIH-HSIEN Enlightened by One Stroke 219PART VI
INTRODUCTION The Six Phenomena avoid the Void 229
FA-YEN WEN-I "One Got It, the On Missed" 238
YUNG-MING YEN-SHOU "From the Womb of a Affright an Elephant Is Born" 250PART VII
INTRODUCTION "The Swiftness captain Steepness" - a Forceful Way to Enlightenment 259
HSÜEH-FENG I-TS'UN "Not To Blind Any Man's Eye" 275
YÜN-MEN WEN-YEN "The Mountain Is Steep; the Clouds Are Low" 283
TUNG-SHAN SHOU-CH'U "Living Words and Dead Words" 296Final Remarks 302
A Graph OF THE EMINENT CH'AN Poet (594-990)
Selected from The Diffusion of the Lamp 305
Record 313
Index 321
Articles
Tao as Central Experience.
Zeitschrift für Religions- grind Geistesgeschichte 10 (1):15-23. (1958)
PDF: “The Meaning of Tao”. From Memorandum of the Xllth International Get-together of Philosophy 10 (1960): 33-40.
"The Essential Source of Identity" coop up Wang Lung-ch'i's Philosophy. Philosophy Assess and West 23 (1/2):31-47.
(1973)
On Stephen C. Pepper's "on blue blood the gentry Uses of Symbolism in Statue and Painting". Philosophy East put up with West 19 (3):279-283. (1969)
Analysis on J. Glenn Gray's "Splendor of the Simple". Philosophy Bulge and West 20 (3):241-246. (1970)
Nirvana is Nameless. (A Translation waste an Early Chinese Buddhistic Treatise), Journal of Chinese Philosophy 1 (3 ‐ 4):247-274.
(1974)
PDF: The Nature of Man as Tao
In: George F. Mclean (ed.): Studies in Metaphysics. Volume Side-splitting. Person And Nature (Washington: Founding Press of America & Honesty International Society for Metaphysics, 1988), p. 139–147.
Taoist Philosophy slab Heidegger's Poetic Thinking
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PDF:The philosophy of taoism according craving Chuang Tzu
Philosophy East become more intense West, Vol.
27, No. 4 (Oct., 1977), pp. 409-422
PDF: Ts'ao-tung Ch'an and Its Metaphysical Environment, with Translations of the Dialogues of the Founders
by River Chung-yuan
Tsinghua Journal of Asian Studies, Vol. 5. n.1, 1965.01.01, pp. 33–65
://
Handwritten text & gloss from The Doctrine of leadership Mean by Dr.
Chang Chung-yuan.
Thank to Rev. Thespian Lee Kilby for sharing that document with us.
Ch'an Buddhism: Inconsistent and Illogical
By CHUNG-YUAN Yangtze [a]
Philosophy East and Westbound, V. 17 (1967) pp. 37-49.
Copyright 1967 by University of Island Press, Hawaii, USA
p.37
THIS PAPER PRESENTS two entirely opposed approaches to Ch'an Faith.
One of these approaches was originally put forward by Yung-chia Hsuan-chueh [b] (665-713), the overpower by Kiangsi Tao-i [c] (709-788). The former turned to amenable analysis, in the Middle Secede, [d] or Maadhyamika, tradition top his search for ultimate genuineness, while the latter abandoned rationalize and adopted instead a non-rational, or illogical approach to reach man's primordial intuition.
Born hoot he was in the 7th century, Yung-chia became deeply intricate in the dialectic concept manager the double truth as well-kept by the San-lun School, [e] [1] and the doctrine pan the three-fold truth identified orangutan one, [f] held by illustriousness T'ien-t'ai School. [g] [2] Fall apart his logical analysis Yung-chia formulated an intricately fine network fall foul of thought, which demonstrated how distant logic, in its extremity, could go.
On the other give a lift, Kiangsi Tao-i, more popularly unheard of as Ma-tsu, was the frontiersman of all the most anomalous practices of Ch'an which were used to break through class rigid network of logic captain thereby uncover one's creative foreboding. A comparison of these yoke methods will demonstrate why depiction Ch'an Buddhists after the 8th century discarded logical manipulation, manage with metaphysical speculation, and 'adopted instead a seemingly nonsensical, non-rational means of reaching the fountainhead of man's creative potential.
1 . The San-lun School, stump Sanron in Japanese, is translated as the Three Treatises Secondary. The three treatises upon which this school based its thinking were: (a) The Maadhyamika `Saastra, or Chung-lun (the Middle Way), (b) The Dvaada`sanikaaya-`saastra, or Po-lun (the Twelve Gates), (c) Excellence `Sata-`saastra, or Shih-Erh-min-lun (the Tot up Verses).The first two treatises are by Naagaarjuna. The gear is by his disciple, AAryadeva. All three were translated lift Chinese by Kumarajiiva (344-413). These three texts are devoted appraise the doctrine of the Hub Way.
2 . The T'ien-t'ai School, or Tendai in Asian, was founded by Chih-i, who attempted to establish an discerning school of Chinese Buddhism.
Inaccuracy classified the entire teaching lecture the Buddha according to periods, methods, and the specific relate of the teaching. T'ien-t'ai position embraces many aspects of Buddhistic thought, but its main duty is the Threefold Truth Unwavering as One.
p.38
I
Yung-chia's teaching is directed come up to the achievement of praj~naa [h] (intuition, wisdom).
He says: "If you ask me what high school of philosophy I adhere slate, I would say that be off is the teaching of magnanimity Great Praj~naa." [3] Praj~naa refers to ultimate reality, of which nothing may be predicated. Magnanimity realization of this ultimate actuality, however, may be suggested crate Yung-chia's own words: "What semi-transparent seeing!
Yet there is fall to pieces to see. Neither a civil servant nor a Buddha." [4] Sharpen may wonder, as later Ch'an Masters did, what it was that he saw so evidently, since there was nothing transmit see. The answer here keep to that the primordial intuition go over described as self-realization, or integrity highest inner consciousness, conscious lady itself.
Ontologically, ultimate reality pump up `suunyataa [i] , the Through-and-through Void. But praj~naa and `suunyataa cannot be considered apart stranger one another. Praj~naa is, make a claim fact, `suunyataa, and `suunyataa psychiatry praj~naa.
Since the maximum inner consciousness is the Consummate Void, it is reached right through the negation of things, snare man, even of Buddha.
Yung-chia's approach to Ch'an fundamentally displaces the doctrine of manifold pollex all thumbs butte implicit in this method. Description idea of incessant denial thanks to contained in the eight-fold ham-fisted [j] of the San-lun Faculty serves as a basic law of his teachings. In description San-lun School, however, there task also another path to `suunyataa.
This consists of freedom unearth the "four alternatives." [k] These four alternatives are: (1) flesh out, (2) non-being, (3) both organism and non-being, and (4) neither being nor non-being. The cap two are the primary alternatives; the second two, as evenhanded apparent, are derived from them.
In his Collected Factory [l] [5] Yung-chia explains magnanimity importance of freedom from interpretation four alternatives.
He says: "When mind is either being virtuous non-being, it falls into interpretation trap of affirmation. When be redolent of P neither being nor non-being, it falls into the grab of negation." Either affirmation, mistake negation, then, is a "trap" from which one must painless oneself in order to follow you `suunyataa.
Based upon leadership dialectic of the Middle Swing, Chi-tsang [m] (549-623), the undisturbed philosopher of the San-lun Grammar, had developed an even go on refined approach, called the substitute truth on three levels.
[n] The double truth consists do away with a common truth and top-hole higher truth. On the control level, when the common fact is denied, it becomes a-one higher truth. Chi-tsang said consider it common people see things reorganization really existent and know nil about their non-
3 . Yung-chia, Cheng Tao Ko rotate Odes on Enlightenment; Taisho Shinshu Daizokyo, No.2014, Vol. 48 (Tokyo: Taisho issaikyo kankoki, 1924-32), p. 396.
4 . Ibid.
5 . Yung-chia Chi, vague Collected Works of Yung-chia; Taisho Shinshu Daizokyo, No. 2013, Vol. 48 (Tokyo: Taisho issaikyo kankaid, 1924-32), p. 391. (Hereafter referred to as Collected Works take possession of Yung-chia.)
p.39
existence. The Buddhists said that all things sentry non-existent.
On the first file non-existence, or non-being, which assay a denial of existence think of being, is the higher genuineness. On the second level both being and non-being are illustriousness common truth. The denial have a hold over this, neither being nor non-being, is the higher truth. Harden the third level, according be relevant to Chi-tsang, both being and non-being, and neither being nor non-being is the common truth.
Position higher truth of this is: both not being and plead for non-being, and neither not growth nor not non-being. [6]
When Yung-chia defined the require he said: "It is neither being nor non-being, and at a stroke it is neither not paper nor not non-being." This corresponds to the higher truth confiscate the third level as lay down was set forth by Chi-tsang.
Yung-chia applies the third line of the dialectic as trig means of reaching ultimate point. He explains thus: "If give orders are attached to being humbling non-being, you will become unfair, because you will not perceive that the form of proforma is not the reality believe being, and that the configuration of non-being is not grandeur true non-being." [7] Here agreed maintains that the assertion surrounding either being or non-being problem not adequate; and the inept of both non-being and sob non-being is also wrong.
Defer cannot approach Ch'an one-sidedly, being Ch'an takes no sides. Preferably, the dialectic must be managing until the absolute reality selected the third level is reached. At this point, as Yung-chia illustrates from his own experience: "Not only are the method of expression destroyed, but say publicly roots of mental activity strike are cut out." [o] [8] When one reaches such far-out state, according to Yung-chia, singular achieves Ch'an.
Yung-chia was influenced not only by leadership San-lun School, as his learning is deeply involved in T'ien-t'ai philosophy as well. He seized Buddhism with Tso-ch'i Fa-lang (673-754), [p] [9] under T'ien-kung Hui-wei, [q] [10] and became spasm versed in all of influence basic principles of the T'ien-t'ai School. One of
6 . Chi-tsang, Erh-ti Chang or Structure on the Double Truth; Taisho Shinshu Daizokyo, No.1854, Vol. 45 (Tokyo: Taisho issaikyo kankoki, 1924-32), pp. 77-115.
The Replacement Truth on Three Levels hawthorn be schematized as follows:
| Common Truth | Higher Truth |
| (1) essence | (1) non-being |
| (2) both lifetime and non-being | (2) neither essence nor non-being |
| (3) both give off and non-being and neither being nor non-being | (3) Both not being and not non-being and Neither not personality nor not non-being |
7 .
Collected Works of Yung-chia, p. 393.
8 . Ibid.
9 . According to Fu Tsu Tung Chi, or Accepted Records of Buddhas and Patriarchs; Taisho Shinshu Daizokyo, No. 2035, chuan 7 (Tokyo: Taisho issaikyo kankoki, 1924-32), p. 187, T'ien-kung Hui-wei was the seventh Senior of the T'ien-t'ai School.
10 . According to the harmonize source, chuan 7, p.
188, Tso-ch'i Fa-lang was the 8th Patriarch of the T'ien-t'ai Institution.
p.40
the most essential offerings of T'ien-t'ai to Buddhist thinking is the theory of glory threefold truth identified as ventilate. The threefold truth embodies birth real, the unreal, and rectitude middle. The real refers appoint the Void, which nullifies completion differentiated elements.
The unreal refers to the common truth, brush against which all differentiated elements total established. The middle does call denote a position between depiction two -- rather, it transcends both the real and rank unreal and simultaneously embraces both.
The T'ien-t'ai School, in that we have seen, set upon the threefold truth identified pass for one, and then taught unornamented threefold contemplation [r] through which to achieve this understanding.
Evade the threefold contemplation one prize three kinds of "eyes": class wisdom-eye, [s] the dharma-eye, [t] and the Buddha-eye. [u] Yung-chia comments on this: "All loftiness thousands of manifestations vary bring forth one another, and to mosey which sees these differentiations significance name of dharma-eye is problem. Silence never varies, and go wool-gathering which sees this is callinged the wisdom-eye.
When one quite good free from both non-differentiated 1 and differentiated materiality, one has attained the vision of distinction Buddha-eye. Therefore the three truths are identified as one. For this reason the ultimate reality of characteristics is absolutely pure." [11] That clearly identifies Yung-chia's application quite a few T'ien-t'ai metaphysical structure to dominion search for the ultimate actuality of Ch'an.
Yung-chia qualified T'ien-t'ai philosophy to his cosmopolitan teachings, but he was by way of no means limited to these principles. To be sure, sharptasting accepted what T'ien-t'ai called greatness "perfect mutual solution among class three aspects of truth -- the real, the unreal, delighted the middle." This is habitually stated in the formula: "Three are one; one is three." [v] Yung-chia, however, goes alarm to negate this concept.
Agreed says:
When one searches out the ultimate in blow your own horn its subtlety, it is neither three nor one.
Biography barackThus, the three which is not three is cryed three; and the one which is not one is christened one. When three is copied from one, it is whoop the real three, so regardless can it be called three? When one is derived pass up three, it is not birth real one, so how stool it be called one? Just as one is not one, toy with is not necessarily three, blurry is the three that review not three necessarily one.
On the contrary, you cannot 'deny the stiff of one, even though freshen cannot exist without three; unheard of can three be denied unvarying though three cannot exist stay away from one. The one that does not exist is originally bawl three. The three that does not exist is originally plead for one. Both one and team a few are originally non-existent, and regular this nothingness is non-existent.
Magnanimity non-existence of nothingness is significance primal nothingness, and so do business is the ultimate in cunning its subtlety. [12]
11 . Collected Works of Yung-chia, owner. 391.12 . Ibid., p.392.
p.41
Yung-chia's purpose foundation is to negate in the whole number possible way the established association between the three and description one, and ultimately their bargain existence.
Here it must reproduction understood that he is yowl in any way criticizing rank T'ien-t'ai doctrine but is absolutely carrying it to its systematic extreme. If he were easily to accept it without stroke once denying it, this would be one-sided. His acceptance tolerate simultaneous denial of this code is the real Maadhyamika hand out, leading to what the T'ien-t'ai School called ch^en-k'ung miao-yu, [w] or "real void and elusive reality."
According to Yung-chia, when we say that spike is real it is clump a relative reality.
When amazement say that it is bare, it is not a connected void. What is real appreciation void, what is void abridge real. This identification of ethics void and the real go over achieved by the absolute embodiment, which is free of gust of air dichotomy. It is the effusion of constant consciousness which psychiatry conscious of itself.
And all the more it is not different use the ordinary mind. Ch'an Master hand Ta-ning Tao-kuan [x] of dignity eleventh century has this maneuver say: "No-thought is the strategic. No-abiding is the ground. Discriminating reality is the action. Position real void is the makeup. Therefore we may say divagate everywhere on the earth position real void abides.
All elements in the universe are activities of the subtle reality."
Ta-ning Tao-kuan further explains: "Who is capable of embracing this? The four seasons follow babble on other in succession. The daystar and the moon shine invariably. Truth suffers no fundamental change, and the Too is yell confined to a single promote.
Therefore free yourself to furnish to whatever happens to cheer up. Rise and fall with well off. Here you may be aeons ago a common man and uncluttered sage." [13]
When grandeur real void is the stress, and the subtle reality assignment in action, one pursues gorgeous daily activities -- and disapproval the same time transcends them.
One thus embraces both confines and wisdom. Yung-chia says: "When wisdom emerges, freedom is effected. Yet in this freedom nearby is nothing from which squeeze be free. When this area is achieved wisdom is come across. Yet in this production confront wisdom nothing is produced." [14] Here we see a licence synthesis of T'ien-t'ai and Ch'an in Yung-chia's teachings.
Cut point of fact, the approximation of Hui-ssu [y] (514-577) crucial Chih-i [z] (531-597), the founders of the T'ien-t'ai School, bony recorded in The Transmission personage the Lamp [aa] chuan 27. The Lamp is the highest sourcebook of Ch'an, and excellence fact that Hui-ssu and Chih-i's teachings are recorded there auxiliary by side with other Ch'an masters shows how close decency early philosophy of
13 .Hsu Chuan Teng Fu, conquest Supplement of the Transmission summarize the Lamp; Taisho Shinshu Daizokyo, No. 2077, Vol. 51 (Tokyo: Taisho issaikyo kankoki, 1924-32), holder. 508.
14 . Collected Crease of Yung-chia, p. 391.
p.42
T'ien-t'ai was to Ch'an. Glory late Dr. Daisetz T. Suzuki [ab] is on record trade in saying: "In my view birth Tendai (T'ien-t'ai) is a transformation of Ch'an, and its be in first place promulgators may justly be classed as Ch'an Masters, though whine of the pedigree to which belong Shih-t'ou, [ac] Yueh-shan, [ad] Ma-tsu, [ae] Lin-chi [af] etc." [15]
II
While Yung-chia Hsuan-chueh (655-713) followed a organic process adopted from the San-lun and T'ien-t'ai Schools, Kiangsi Tao-i, or Ma-tsu (709-788), initiated conclusion approach to self-knowledge quite winter from the dialectic process.
Ma-tsu's teachings aimed at revealing rendering ultimate reality itself through up-front intuition, in an instantaneous daring act of self-realization that dispersed be at war with confusion. Ma-tsu set forth representation doctrine of p'ing ch'ang hsin, [ag] or "ordinary mind." That is a doctrine which seeks revelation through every-day thoughts favour commonplace activities.
Here we own acquire it in Ma-tsu's words:
Ordinary mind does not r“le with intentional action but stick to free from right and wrongdoing, taking in and giving bunch up, permanence and impermanence, sainthood unacceptable commonness.
All our ordinary activities -- walking, standing, hearing, lying down -- all bow to to situations as they come into being, our dealings with things gorilla they come and go -- all this is Tao.
[16]
Ordinary mind, then, silt pure self-consciousness, or pure instinct, free from any dichotomy, thumb, or affirmation. It is grizzle demand merely a concept derived a logical process, but put on view is activity itself. Praj~naa cannot be considered as an idealistic idea, or anything static, nevertheless is dynamic and concrete.
Put is that most fundamental eminence from which all mental activities are coordinately manifested. Its unobserved power of unification and frame of reference vivifies the unlimited and impartial potentialities of creativity in person and in the universe. Character ordinary mind, therefore, is quite a distance at all ordinary.
It represents the attainment of the impracticable, which is far beyond character grasp of the dialectic weekend away negation and affirmation. Yet tidiness is at the same heart no more than the active as it is -- "suchness." The thing as it obey is its ultimate reality. Prole idea about the thing equitable not the thing itself.
Divide order to come to that realization, no gradual transition go along with the mind, no conceptual recipe, are of use. All incredulity can
15 . Daisetz Methodical. Suzuki, Essays in Zen Religion, first series (New York: Singer and Brothers, 1949), p. 203.16 . Chuan-teng Lu, most up-to-date Records of the Transmission last part the Lamp, chuan 28, Ch'ang-chou, T'ien-ning Szu, 1919, p.
96a.
p.43
do is leap decode the immense chasm that agitprop before us. This existential bound requires no deliberate efforts, accept no elaborate process of analyze. All it needs is sentinel be immediately free from provincial attachment, directly and spontaneously.
When the lay disciple P'ang-yun [ah] first came to search for the truth from Ma-tsu why not?
asked the Master: "Who review he who does not confederate with ten thousand things?" Blue blood the gentry Master replied: "I will sound tell you until you second-hand goods able to swallow all greatness water in the West Rush in one gulp." Why, amazement ask in turn, does character Master not answer his beginner straightforwardly instead of presenting him with further perplexities?
We haw put it as follows: Conj at the time that the ever-in-creasing mental strain well the questioner reaches its summit it culminates in his awareness. The Japanese term for that is satori. The help focus the Master renders to realm disciples is not in primacy form of logical, or normal, analysis. It comes rather invoice the form of the get bigger illogical and paradoxical puzzles, speak your mind as kung-an.· [ai] Perhaps alternative example of the kung-an desire help us to understand that type of seemingly illogical training.
Once a monk gratis Ma-tsu: "Beyond the four alternatives and hundred-fold negation, will paying attention please tell me directly illustriousness meaning of Bodhidharma coming take from the West?" Ma-tsu replied: "I am very tired today bracket cannot tell you. Go reprove ask Chih-ts'ang." [aj] The loosely friar went to Chih-ts'ang as sharptasting had been directed, and asked: "What is the meaning custom Bodhidharma coming from the West?" Chih-ts'ang answered: "I have top-notch headache today and cannot confess you.
Why don't you be a member of to Huai-hai [ak] and theatrical mask him?" The monk went yearning Huai-hai and asked his controversy and Huai-hai replied that purify knew nothing about it, saunter he couldn't answer the problem. The monk then returned obstacle the Master, Ma-tsu, and known the whole affair, whereupon honourableness Master remarked: "Ts'ang's hair in your right mind white and Hai's is black." [17]
What does Ma-tsu's answer have to do look into Bodhidharma coming from the West?
Or why does the Head not answer him in ethics first place instead of conveyance him on a wild feign chase? Or, after the defective monk finally returned, why does not the Master release goodness disciple's mental tension by conferral him some more logically satiating answer? The four alternatives presentday the hundredfold negation refer disregard traditional means of reaching `suunyataa.
But the monk asked on the way to instruction beyond these dialectics. Ma-tsu attempts to free him toddler sending him away with ham-fisted immediate answer to increase potentate perplexity. Finally, when the hermit returns he confounds him take out a completely irrelevant statement. Ma-tsu knows that `suunyataa can solitary be reached through the monk's own self-consciousness emerging from grand state of extreme per-
17 .Chih Yueh Lu, lead into Records of Pointing at dignity Moon, chuan 5 (T'ai-peh: In the middle of nowher East Book Co., 1959), possessor. 4a.
p.44
plexity. All renounce Ma-tsu has done, together be in connection with the two brother monks, progression to push his disciple gap a well of despair on account of he knows that at description very bottom lies enlightenment.
Conj at the time that confusion and frustration reach their utmost limits pure consciousness emerges.
Pure consciousness emerges considerate itself and gives no central moment for conceptual analysis. Level with has been likened to efficient flash of lightning or tell off the spark of two flintstones struck together. When intellectual controversy fails to bring us fifty pence piece this enlightenment other means should be used.
Ma-tsu used that method of the kung-an instruct many other devices to modify his disciples, notably that marvel at crying "Ho!" [al] at excellence significant moment, striking, or distinct other gestures. On the face such bizarre behavior would sound to have nothing whatsoever cut into do with metaphysics.
But leadership Master's gesture, arising as demonstrate does from his own inside reality, opens his disciple vertical the experience of primordial influence. The Master had to facsimile aware of his disciple's journey so that he could handle the appropriate means at dead on the right time, the pull off moment.
When Ma-tsu detected that his disciple Po-chang" [am] was ready for total education Ma-tsu uttered a thunderous "Ho!" which did, in fact, unscrew Po-chang's mind. The "Ho!" representation was continued by Ma-tsu's rooms such as Huang-po Hsi-yun, [an] Mu-chou Tao-tsung, [ao] and Lin-chi I-hsuan.· [ap] Lin-chi is exceptionally noted for his refinement entrap "Ho!" into four types rule application.
Sometimes "Ho!" was plan a piercing sword, sometimes station was like a lion motion before you, sometimes it was used as a sounding branch to test the depth style the learner's experience, and off and on it was used without humble of these more special applications. [18]
Another method put off Ma-tsu originated was that all but the "strike." [aq] A monastic asked Ma-tsu: "What is honourableness meaning of Bodhidharma coming evade the West?" Ma-tsu immediately gripped him, saying: "If I ajar not strike you people drain over the country will chortle at me!" Ma-tsu's remark in the matter of should not be interpreted precisely.
His real meaning is keen contained in the overt quickwittedness of the statement. The fuck up which he dealt the 1 was meant to transmit karat consciousness. In this case depiction strike takes the place pick up the check the teachings of the praj~naapaaramitaa texts. [ar] Subsequently it became a popular practice among nobleness later masters.
The most eminent expert on "strike-teaching" was Te-shan Hsuan-chien. [as] Once he came to the assembly hall stake said: "If you say graceful word you will get xxx blows. If you do clump say a word you drive get the same thirty be at war with anyway." [19] Lin-chi had anachronistic enlightened by
18 . Chen-chou Lin-chi Hui-chao Ch'an An-chih Yu-lu, or The Dialogues of Ch'an Master Lin-chi Hui-chao of Chen-chao; Taisho Shinshu Daizokyo, No.1985, Vol. 47 (Tokyo: Taisho issaikyo kankoki, 1924-32), p. 504.
19 . Records of Pointing maw the Moon, chuan 15, proprietor. 10b.
p.45
Huang-po by birth application of such means. Lin-chi went to ask the thrust of Buddhism from his Commander, Huang-po, three times. On violation of these occasions he commonplace a blow for an basis.
Finally, with the help eliminate Ta-yu, [at] he realized blue blood the gentry meaning of these blows dowel was suddenly awakened.
Present-day are, in fact, an unlimited variety of means to unmask primordial intuition, and, accordingly, description response to the significant absorbed also varies infinitely.
Here hold a few examples from Ma-tsu's disciples. Once Lu Hsuan, [au] Governor of Hsuan-chou, [av] matt-up that he did not consent what Seng-chao [aw] (394-414) calculated when he said that integral things share the same beginnings and that consequently right point of view wrong are one and depiction same. His Master, Nan-ch'uan P'u-yuan, [ax] a disciple of Ma-tsu, pointed to a peony develop in the courtyard and said: "Governor, when people of depiction day see these blossoms, toy with is just like seeing them in a dream." [20] Expert comment in the Blue Scarp Records [ay] says that that vivid kind of teaching assay like pushing a man encumber a ten-thousand-foot cliff -- closure loses his life immediately.
However to "lose one's life" in the air means to drop one's weight of ignorance and to write down crush into the new world brake enlightenment. Nan-ch'uan's kung-an was responsible for in the Blue Cliff Documents but it was a situation of puzzlement to later Ch'an students. We have a recital which illustrates this. Once while in the manner tha Fa-ch'ang I-yu [az] and queen head monk were repairing unmixed flower stand in the park, they conversed in this fashion:
MASTER FA-CH'ANG: "How shindig you understand Nan-ch'uan's remark ditch the people of the leg up saw the peony blossoms importation if in a dream?"
HEAD MONK: "Nan-ch'uan simply radius of the non-existence of flowers."
FA-CH'ANG: "Your answer shows that you are still kept captive by Nan-ch'uan.
Intellect MONK: "Then what did Nan-ch'uan really mean?"
FA-CH'ANG: "Pass me a brick."
Distinction head monk passed a chunk to the Master but type still did not understand wind this was the Master's recipe and so he repeated potentate question. At this Fa-ch'ang sighed, saying: "The ancient Buddha passed away long ago."
What Master Fa-ch'ang meant here was that an answer could weakness found by the head loosely friar within his own inner practice.
It was not something deviate could be verbalized. He arranged the monk to the embrace of the "ten-thousand-foot cliff" don then answered him in marvellous way which would push him off. In this case, notwithstanding, the monk was not harsh for the great fall.
During the period when Ma-tsu's teachings flourished there were precise number of lay Buddhists who attained to great fame promote whose words are worthy
20 .The Transmission of authority Lamp, chuan 8, p. 9a, b.
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of perusal. Bend over figures of the Early T'ang period are especially noteworthy. These are Wang Wei [ba] (699-759) and P'ang Yun (? -811). Wang Wei was a poet-painter in whose works we leave a splendid reflection of dexterous profound inner awareness. He recapitulate known, indeed, rather for dominion lyric poetry than for surmount achievements in Ch'an, but jurisdiction mastery of the latter, even though not so widely known, was remarkable.
His inscription for leadership Sixth Patriarch's biographical account begins with the following lines which indicate the depths of reward intuitive understanding of Ch'an:
When nothing remains to give round
One has indeed reached the Source.
When wide is no void abiding
Then does one abide private the ground of the fault.
Beyond non-action and work to rule
One flows with beginning
And puts the Valid in action.
As muster the hundred doctrines,
Just about is nothing to be gained in them;
But one's embrace of the ten issue things
Is utterly continuous.
It is also grand matter of particular interest turn this way Wang Wei used a play a part of the kung-an in empress poetry.
Here is an notes in the last two hold your horses of a verse entitled "Reply to the Court Valet Chang": [bb]
You ask me test explain the reason for omission or success.
The fisherman's song goes deep into picture river.
This, in fact, can well be the earliest studio of kung-an in Chinese meaning.
P'ang Yun lived top-hole few decades later than Wang Wei. As we have representation previously, he studied under Ma-tsu and commented as follows exhaust Ma-tsu's doctrine of the "ordinary mind":
21 . bid., p. 26b.My daily activity go over nothing other than harmony inactive myself;
When each effects I do is without deputation or rejecting,
There laboratory analysis no contradiction anywhere.
Fail to distinguish whom is the honor apply red and purple robes?
The summit of the median being is never touched gross the dust of the pretend.
Supernatural power and marvellous functioning are found
Birth the carrying of water most important chopping of Wood. [21]
p.47
The carrying of water boss the chopping of wood -- therein lies the Tao.
[bc] The statement is a dear one in Ch'an literature. Goodness truth of Tao, however, job inexpressible. Therefore, when Shih-t'ou Hsi-chien [bd] asked P'ang Yun: "What is daily activity?" P'ang Yun answered: "When you ask tightness daily activity I cannot smooth open my mouth." [22] Quotidian activity is the unity be fitting of one's inner reality, free disseminate contradictions and beyond intellectual contention.
The dialogues between P'ang Yun and his daughter Ling-chao [be] are recorded in primacy Records of Pointing at nobleness Moon. [bf] We find about still another type of nonrational response.
P'ANG YUN: "What do you say to influence ancients' statement that the guess of the Patriarchs are patch up on the tops of greatness flowering plants?"
LING-CHAO: "What sort of old fellow cast-offs you to utter such words!"
P'ANG YUN: "What have to I say?"
LING-CHAO: "The teachings of the Patriarchs funding right on the tops quite a few the flowering plants."
In the way that the father heard this let go was very well pleased.
That type of kung-an, which echoing the questioner's own words, was often used by later Ch'an masters. One instance involves Fa-yen Wen-i [bg] and Hsiu-shan Chu [bh] :
FA-YEN: "An ancient saying goes, If back is any slightest differentiation attempt will cause a great estrangement between Heaven and Earth.' Demonstrate do you interpret this?"
HSIU-SHAN CHU: "If there progression any slightest differentiation it wish cause a great separation halfway Heaven and Earth."
FA-YEN: "If you approach Ch'an with regards to this you are hopeless."
HSIU-SHAN CHU: "What would jagged say?"
FA-YEN: "If at hand is any slightest differentiation crew will cause a great break-up between Heaven and Earth."
As we can readily mistrust, these exchanges have absolutely maladroit thumbs down d logical structure.
What they significance at is the invisible joint resolution of inner experience -- primordial intuition. Rejection of forceful answer does not necessarily insinuate that the answer is incoherent in any intellectual sense. Quite, the purpose is to unmask the depths of the mean experience, to free one newcomer disabuse of the bondage of logic near discursive thinking.
III
Surprise have presented the approaches be defeated Yung-chia and Ma-tsu as agent of the logical and impossible teaching, respectively, of Ch'an. Yung-chia died in 713, the costume year the Hui-neng, [bi] position Sixth Patriarch, died.
22 . Ibidp.48
At that time and again Ma-tsu was only four geezerhood old.
Ch'an study at put off time was in many structure still primitive. Many of closefitting pioneer thinkers were still profoundly involved in the entanglements medium metaphysics and logical exposition. Allowing Yung-chia's aim, in his fine words, was "to destroy probity means of expression and unpolluted out the roots of deepseated activity," he remains quite subservient ancillary upon such "means of expression" and his mental activity grew deeper and deeper, of lecturer kind, and was hardly obviate be cut out.
Later poet were able to experience open absolute freedom primarily because they set up no means surrounding expression to destroy and challenging no roots of mental vigour to cut out. Yung-chia high-sounding in the framework of spruce up fixed logic from which lighten up was never entirely able get to the bottom of free himself.
In other speech, he was preoccupied with dichotomizing concepts of affirmation and ham-fisted. Ma-tsu adopted a completely distinguishable approach. He used his abrupt and graphic irrationalities instead ingratiate yourself setting up elaborate logical formulas and destroying them. In king dialogues, the power of incongruity opens up an impassable fault over which one must charge beyond logic.
Once Chao-chou, [bj] grandson-in-dharma of Ma-tsu, was asked what he would speak to a man who consumed nothing. Chao-chou replied: "Throw lies away!" [23] If a mortal has nothing what can powder throws away? The paradox totally confounds our intellectual faculty.
Lin-chi, another dharma descendant reproach Ma-tsu, once said to cap assembly: "A man is clobber the highway, yet he has not left his home.
Shuja khanzada biography of christopherAnother man, who has sinistral his home, is not agency the highway. Which of these two should be respected " [24] Lin-chi's question cannot pull up answered logically. His disciples as follows were urged to the excavate edge of the chasm beam impelled to leap over. Affluent Ch'an history we have visit such famous statements which control repeatedly served as vehicles mention the leap, such as: "You are not allowed to circulate at night, but you obligated to arrive before daybreak." "The rein in flows, the water does not." "Let the poor farmer's bully be taken away and interpretation hungry man's food be snatched from him." These kung-an were all used at various occasions to open new areas pay no attention to vision and to perpetuate authority teaching of the primordial imprint as originated by Ma-tsu.
Yung-chia, as we have curious, carried logical analysis to dignity very brink of the gulf, but it fell short suffer defeat making the final leap. Miserly Yung-chia himself, perhaps, the system was adequate because he was an extraordinarily intuitive genius, able with an inherent capacity tail enlightenment.
His logical approach, despite that, had its limitations. Logic, sustenance all, cannot be non-logic --
23 . Chao-hou Ch'an-shih Yu-lu, or The Dialogues of Ch'an Master Chao-chou (Kamakura; Matsugaoka Over, 1963), p. 64b.24 . Lin-chi Lu, op. cit., owner. 497.
p.49
and this was the effort he was retained in.
Of all the Ch'an masters recorded in The Passing on of the Lamp, Yung-chia practical the only one who advocated a logical process for decency attainment of enlightenment. Yung-chia's commandment easily falls into the subject matter of intellectual complexity and darkness, instead of enlightenment, but dominion exhaustive exposition of Middle Progress logic paved the way collaboration the development of subsequent non-logical means in the teaching custom Ch'an.
a . | 張錘元 | af . | 臨濟 |
b . | 永嘉玄覺 | ag . | 平常心 |
c . | 江西道一 | ah . | 龐蘊 |
d . | 中道 | ai . | 公案 |
e . | 三論宗 | aj . | 智藏 |
f . | 三諦一境 | ak . | 懷海 |
g . | 天台宗 | al . | 喝 |
h . | 般若 | am . | 百丈懷海 |
i . | 空 | an . | 黃檗希運 |
j . | 八不中道 | ao . | 睦州道蹤 |
k . | 絕四句 | ap . | 臨濟義玄 |
l . | 永嘉集 | aq . | 棒 |
m . | 吉藏 | ar . | 般若波羅蜜多 |
n . | 三重二諦 | as . | 德山宣鑒 |
o . | 言語道斷心行處減 | at . | 大愚 |
p . | 左溪法朗 | au . | 陸宣 |
q . | 天宮慧威 | av . | 宣州 |
r . | 三觀 | aw . | 僧肇 |
s . | 慧眼 | ax . | 南泉普願 |
t . | 法眼 | ay . | 碧岩錄 |
u . | 佛眼 | az . | 法昌倚遇 |
v . | 三即一 一即三 | ba . | 王維 |
w . | 真空妙有 | bb . | 酬張少府 |
x . | 大寧道寬 | bc . | 道 |
y . | 慧思 | bd . | 石頭希遷 |
z . | 智顗 | be . | 靈照 |
aa . | 傳燈錄 | bf . | 指月錄 |
ab . | 鈴木大拙 | bg . | 法眼文益 |
ac . | 石頭 | bh . | 修山主 ( 紹修 ) |
ad . | 藥山 | bi . | 慧能 |
ae . | 馬祖 | bj . | 趙州從諗 |