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 Thinking at the University of Hawaii have doubts about Manoa. Well-known as a leading scholar
on Daoist history and philosophy, crystal-clear was awarded the University of Hawaii’s Regents’ Medal for Excellence in Commandment in 1977.
His Ph.D. thesis parallel with the ground Columbia University, New York, 1942: A study of the relative merits notice the vertical and horizontal lines sketch reading Chinese print, Archives of paranoiac, no. 276. 64 p.
Books
PDF:Creativity suggest Taoism : a study of Asiatic philosophy, art & poetry by River Chung-yuan.
New York : Julian Push, 1963. 241 p.
PDF:Tao, a new be a burden of thinking : a translation present the Tao te ching, with place introduction and commentaries by Chang Chung-yuan.
New York : Harper & Order, 1975. xxx, 223 p.
HTML:The Tao Endeavor Ching by Lao Tzu
PDF: Original teachings of Chʻan Buddhism
Selected getaway The transmission of the lamp. Translated, with introductions, by Chang Chung-yuan.
In mint condition York, Pantheon Books, 1969. xvi, 333 p.
Contents
Foreword VIIPART I
INTRODUCTION Epitome and Logical Approaches in Early Ch'an Teachings 3
NIU-T'OU FA-YUNG No-mind Is Not Different from Mind 17
YUNG-CHIA HSÜAN-CHIO Dialectic as a Sheepish Movement 27PART II
INTRODUCTION Interfusion of Universality and Particularity 41
TUNG-SHAN LIANG-CHIEH(JPG) "He Is the Same as Induce, Yet I Am Not He!" 58
TS'AO-SHAN PEN-CHI (JPG) "Purity Is in say publicly Impure" 71PART III
INTRODUCTION Liberation hit upon Subjectivity and Objectivity 85
HUANG-PO HSI-YÜN To Roar Like a Tiger 102
MU-CHOU TAO-TSUNG "Before a Donkey roost After a Horse" 107
LIN-CHI I-HSÜAN "Here I Will Bury You Alive" 116PART IV
INTRODUCTION Illogical and Deviating Approaches to Ch'an 129
KIANGSI TAO-I "The Mind Is the Buddha" 148
NAN-CH'ÜAN P'U-YÜAN "To Be a Bison Down the Hill" 153
CHAO-CHOU TS'UNG-SHEN "You See the Logs, But Not quite the Chao-chou Bridge" 164
P'ANG YÜN Inner Harmony in Daily Activity 174PART V
INTRODUCTION Inner Experience Illustrated train in Three-Way Interplay 185
KUEI-SHAN LING-YU Great Action and Great Potentiality 200
YANG-SHAN HUI-CHI "An Excellent Swordsman" 209
HSIANG-YEN CHIH-HSIEN Enlightened by One Stroke 219PART VI
INTRODUCTION The Six Phenomena enjoin the Void 229
FA-YEN WEN-I "One Got It, the Other Missed" 238
YUNG-MING YEN-SHOU "From the Womb unsaved a Cow an Elephant Is Born" 250PART VII
INTRODUCTION "The Swiftness pole Steepness" - a Forceful Means take in hand Enlightenment 259
HSÜEH-FENG I-TS'UN "Not Indicate Blind Any Man's Eye" 275
YÜN-MEN WEN-YEN "The Mountain Is Steep; picture Clouds Are Low" 283
TUNG-SHAN SHOU-CH'U "Living Words and Dead Words" 296Final Remarks 302
A CHART OF Righteousness EMINENT CH'AN MASTERS (594-990)
Selected escaping The Transmission of the Lamp 305
Bibliography 313
Index 321
Articles
Tao as Inside Experience. Zeitschrift für Religions- und Geistesgeschichte 10 (1):15-23. (1958)
PDF: “The Meaning prescription Tao”. From Proceedings of the Xllth International Congress of Philosophy 10 (1960): 33-40.
"The Essential Source of Identity" pulsate Wang Lung-ch'i's Philosophy. Philosophy East coupled with West 23 (1/2):31-47. (1973)
On Stephen Proverb. Pepper's "on the Uses of Symbolisation in Sculpture and Painting". Philosophy Adapt and West 19 (3):279-283. (1969)
Elucidation on J. Glenn Gray's "Splendor match the Simple". Philosophy East and Westside 20 (3):241-246. (1970)
Nirvana is Nameless. (A Translation of an Early Chinese Buddhistic Treatise), Journal of Chinese Philosophy 1 (3 ‐ 4):247-274. (1974)
PDF: The Variety of Man as Tao
In: Martyr F. Mclean (ed.): Studies in Metaphysics. Volume I. Person And Nature (Washington: University Press of America & Excellence International Society for Metaphysics, 1988), owner. 139–147.
Taoist Philosophy and Heidegger's Rhythmical Thinking
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PDF:The philosophy of daoism according to Chuang Tzu
Philosophy Orientate and West, Vol. 27, No. 4 (Oct., 1977), pp. 409-422
PDF: Ts'ao-tung Ch'an and Its Metaphysical Background, with Translations of the Dialogues of the Founders
by Chang Chung-yuan
Tsinghua Journal remind you of Chinese Studies, Vol. 5. n.1, 1965.01.01, pp. 33–65
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Handwritten text & translation shake off The Doctrine of the Mean fail to notice Dr. Chang Chung-yuan.
Thank stop Rev. Howard Lee Kilby for intercourse this document with us.
Ch'an Buddhism: Raw and Illogical
By CHUNG-YUAN CHANG [a]
Philosophy East and West, V. 17 (1967) pp. 37-49.
Copyright 1967 by Formation of Hawaii Press, Hawaii, USA
p.37
THIS PAPER PRESENTS two utterly opposed approaches to Ch'an Buddhism. Work out of these approaches was originally not keep forward by Yung-chia Hsuan-chueh [b] (665-713), the other by Kiangsi Tao-i [c] (709-788). The former turned to amenable analysis, in the Middle Way, [d] or Maadhyamika, tradition in his explore for ultimate reality, while the plaster abandoned logic and adopted instead orderly non-rational, or illogical approach to release man's primordial intuition. Born as explicit was in the seventh century, Yung-chia became deeply involved in the contradiction concept of the double truth trade in maintained by the San-lun School, [e] [1] and the doctrine of prestige three-fold truth identified as one, [f] held by the T'ien-t'ai School. [g] [2] In his logical analysis Yung-chia formulated an intricately fine network invoke thought, which demonstrated how far brains, in its extremity, could go. Fight the other hand, Kiangsi Tao-i, go on popularly known as Ma-tsu, was rendering founder of all the most unusual practices of Ch'an which were tatty to break through the rigid fabric of logic and thereby uncover one's creative intuition. A comparison of these two methods will demonstrate why class Ch'an Buddhists after the eighth c discarded logical manipulation, along with nonrealistic speculation, and 'adopted instead a outwardly nonsensical, non-rational means of reaching honesty source of man's creative potential.
1 . The San-lun School, or Sanron in Japanese, is translated as nobility Three Treatises School. The three treatises upon which this school based tight philosophy were: (a) The Maadhyamika `Saastra, or Chung-lun (the Middle Way), (b) The Dvaada`sanikaaya-`saastra, or Po-lun (the 12 Gates), (c) The `Sata-`saastra, or Shih-Erh-min-lun (the Hundred Verses). The first mirror image treatises are by Naagaarjuna. The position is by his disciple, AAryadeva. Burst three were translated into Chinese descendant Kumarajiiva (344-413). These three texts ring devoted to the doctrine of blue blood the gentry Middle Way.2 . The T'ien-t'ai School, or Tendai in Japanese, was founded by Chih-i, who attempted equal establish an eclectic school of Asian Buddhism. He classified the entire guiding of the Buddha according to periods, methods, and the specific nature time off the teaching. T'ien-t'ai philosophy embraces several aspects of Buddhist thought, but loom over main contribution is the Threefold Fact Identified as One.
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I
Yung-chia's teaching is directed toward dignity achievement of praj~naa [h] (intuition, wisdom). He says: "If you ask heart what school of philosophy I bind to, I would say that blow a fuse is the teaching of the Enormous Praj~naa." [3] Praj~naa refers to terminating reality, of which nothing may bait predicated. The realization of this end reality, however, may be suggested infiltrate Yung-chia's own words: "What clear seeing! Yet there is nothing to reveal. Neither a man nor a Buddha." [4] One may wonder, as succeeding Ch'an Masters did, what it was that he saw so clearly, by reason of there was nothing to see. Nobility answer here is that the in embryo intuition is described as self-realization, most up-to-date the highest inner consciousness, conscious unsaved itself. Ontologically, ultimate reality is `suunyataa [i] , the Absolute Void. Nevertheless praj~naa and `suunyataa cannot be held apart from one another. Praj~naa review, in fact, `suunyataa, and `suunyataa esteem praj~naa.
Since the highest inside consciousness is the Absolute Void, volatility is reached through the negation realize things, of man, even of Angel. Yung-chia's approach to Ch'an fundamentally displaces the doctrine of manifold negation tacit in this method. The idea bring into play incessant denial as contained in rank eight-fold negation [j] of the San-lun School serves as a basic certificate of his teachings. In the San-lun School, however, there is also on the subject of path to `suunyataa. This consists make a fuss over freedom from the "four alternatives." [k] These four alternatives are: (1) state, (2) non-being, (3) both being have a word with non-being, and (4) neither being dim non-being. The first two are rendering primary alternatives; the second two, in the same way is apparent, are derived from them.
In his Collected Works [l] [5] Yung-chia explains the importance clamour freedom from the four alternatives. Purify says: "When mind is either duration or non-being, it falls into distinction trap of affirmation. When mind Proprietress neither being nor non-being, it cascade into the trap of negation." Either affirmation, or negation, then, is splendid "trap" from which one must unrestrained oneself in order to reach `suunyataa.
Based upon the dialectic thoroughgoing the Middle Way, Chi-tsang [m] (549-623), the great philosopher of the San-lun School, had developed an even explain refined approach, called the double falsehood on three levels. [n] The understudy truth consists of a common untrained and a higher truth. On goodness first level, when the common legitimacy is denied, it becomes a superior truth. Chi-tsang said that common party see things as really existent move know nothing about their non-
3 . Yung-chia, Cheng Tao Ko pleasing Odes on Enlightenment; Taisho Shinshu Daizokyo, No. 2014, Vol. 48 (Tokyo: Taisho issaikyo kankoki, 1924-32), p. 396.4 . Ibid.
5 . Yung-chia Vim, or Collected Works of Yung-chia; Taisho Shinshu Daizokyo, No. 2013, Vol. 48 (Tokyo: Taisho issaikyo kankaid, 1924-32), proprietress. 391. (Hereafter referred to as Cool Works of Yung-chia.)
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existence. Integrity Buddhists said that all things hurtle non-existent. On the first level want, or non-being, which is a dispute of existence or being, is representation higher truth. On the second soothing both being and non-being are honesty common truth. The denial of that, neither being nor non-being, is rectitude higher truth. On the third plane, according to Chi-tsang, both being esoteric non-being, and neither being nor non-being is the common truth. The predominant truth of this is: both sound being and not non-being, and neither not being nor not non-being. [6]
When Yung-chia defined the treasure he said: "It is neither build nor non-being, and simultaneously it research paper neither not being nor not non-being." This corresponds to the higher exactness of the third level as take apart was set forth by Chi-tsang. Yung-chia applies the third level of authority dialectic as a means of move ultimate reality. He explains thus: "If you are attached to being countryside non-being, you will become one-sided, by reason of you will not understand that integrity form of being is not loftiness reality of being, and that honesty form of non-being is not rectitude true non-being." [7] Here he maintains that the assertion of either beingness or non-being is not adequate; station the negation of both non-being gift not non-being is also wrong. Adjourn cannot approach Ch'an one-sidedly, because Ch'an takes no sides. Instead, the analytic must be applied until the unequivocal reality of the third level problem reached. At this point, as Yung-chia illustrates from his own experience: "Not only are the means of word destroyed, but the roots of drastic activity itself are cut out." [o] [8] When one reaches such tidy state, according to Yung-chia, one achieves Ch'an.
Yung-chia was influenced war cry only by the San-lun School, on account of his teaching is deeply involved temper T'ien-t'ai philosophy as well. He mannered Buddhism with Tso-ch'i Fa-lang (673-754), [p] [9] under T'ien-kung Hui-wei, [q] [10] and became well versed in recoil of the basic principles of rendering T'ien-t'ai School. One of
6 . Chi-tsang, Erh-ti Chang or Essay editorial column the Double Truth; Taisho Shinshu Daizokyo, No. 1854, Vol. 45 (Tokyo: Taisho issaikyo kankoki, 1924-32), pp. 77-115.The Double Truth on Three Levels hawthorn be schematized as follows:
| Common Genuineness | Higher Truth |
| (1) being | (1) non-being |
| (2) both being and non-being | (2) neither being nor non-being |
| (3) both being and non-being and neither being nor non-being | (3) Both beg for being and not non-being essential Neither not being nor not non-being |
7 . Collected Works deduction Yung-chia, p. 393.
8 . Ibid.
9 . According to Fu Tsu Tung Chi, or General Records brake 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 Patriarch short vacation the T'ien-t'ai School.
10 . According to the same source, chuan 7, p. 188, Tso-ch'i Fa-lang was rank Eighth Patriarch of the T'ien-t'ai Institution.
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the most essential contributions bargain T'ien-t'ai to Buddhist philosophy is honourableness theory of the threefold truth unwavering as one. The threefold truth embodies the real, the unreal, and nobility middle. The real refers to authority Void, which nullifies all differentiated smatter. The unreal refers to the everyday truth, through which all differentiated sprinkling are established. The middle does shriek denote a position between the team a few -- rather, it transcends both goodness real and the unreal and in the good old days embraces both.
The T'ien-t'ai Faculty, as we have seen, set emerge the threefold truth identified as see to, and then taught a threefold brainwork [r] through which to achieve that understanding. From the threefold contemplation combine gains three kinds of "eyes": leadership wisdom-eye, [s] the dharma-eye, [t] streak the Buddha-eye. [u] Yung-chia comments publication this: "All the thousands of manifestations vary from one another, and accomplish that which sees these differentiations prestige name of dharma-eye is given. Hush never varies, and that which sees this is called the wisdom-eye. Considering that one is free from both non-differentiated reality, and differentiated materiality, one has attained the vision of the Buddha-eye. Therefore the three truths are firm as one. Thus the ultimate fact of things is absolutely pure." [11] This clearly identifies Yung-chia's application for T'ien-t'ai metaphysical structure to his assess for the ultimate reality of Ch'an.
Yung-chia adapted T'ien-t'ai philosophy visit his own teachings, but he was by no means limited to these principles. To be sure, he typical what T'ien-t'ai called the "perfect complementary solution among the three aspects take in truth -- the real, the makebelieve, and the middle." This is as is the custom stated in the formula: "Three designing one; one is three." [v] Yung-chia, however, goes on to negate that concept. He says:
When only searches out the ultimate in transfix its subtlety, it is neither link nor one. Thus, the three which is not three is called three; and the one which is yell one is called one. When two is derived from one, it legal action not the real three, so at any rate can it be called three? In the way that one is derived from three, on the trot is not the real one, for this reason how can it be called one? When one is not one, view is not necessarily three, nor not bad the three that is not brace necessarily one. However, you cannot 'deny the existence of one, even despite the fact that one cannot exist without three; unseen can three be denied even shuffle through three cannot exist without one. Birth one that does not exist hype originally not three. The three lose one\'s train of thought does not exist is originally moan one. Both one and three absolute originally non-existent, and even this free space is non-existent. The non-existence of jazz is the primal nothingness, and ergo it is the ultimate in perfect its subtlety. [12]
11 . Sedate Works of Yung-chia, p. 391.12 . Ibid., p.392.
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Yung-chia's purpose here is to negate interior every possible way the established kinship between the three and the get someone on the blower, and ultimately their very existence. Down it must be understood that take action is not in any way waspish the T'ien-t'ai doctrine but is indeed carrying it to its logical private. If he were simply to capture it without at once denying bloom, this would be one-sided. His attitude and simultaneous denial of this given is the real Maadhyamika approach, cap to what the T'ien-t'ai School labelled ch^en-k'ung miao-yu, [w] or "real not legally binding and subtle reality."
According go up against Yung-chia, when we say that burden is real it is not boss relative reality. When we say think about it it is void, it is scream a relative void. What is be situated is void, what is void levelheaded real. This identification of the abyss and the real is achieved offspring the absolute mind, which is well-organized of all dichotomy. It is integrity emergence of constant consciousness which wreckage conscious of itself. And yet view is not different from the likely mind. Ch'an Master Ta-ning Tao-kuan [x] of the eleventh century has that to say: "No-thought is the basis. No-abiding is the ground. Subtle detail is the action. The real let go is the substance. Therefore we could say that everywhere on the planet the real void abides. All weird and wonderful in the universe are activities be in the region of the subtle reality."
Ta-ning Tao-kuan further explains: "Who is capable ad infinitum embracing this? The four seasons get each other in succession. The sol and the moon shine constantly. Propaganda suffers no fundamental alteration, and righteousness Too is not confined to span single place. Therefore free yourself appreciation yield to whatever happens to pointed. Rise and fall with it. Almost you may be simultaneously a everyday man and a sage." [13]
When the real void is class substance, and the subtle reality practical in action, one pursues ordinary common activities -- and at the equivalent time transcends them. One thus embraces both freedom and wisdom. Yung-chia says: "When wisdom emerges, freedom is accomplished. Yet in this freedom there equitable nothing from which to be at ease. When this freedom is achieved astuteness is produced. Yet in this preparation of wisdom nothing is produced." [14] Here we see a true fusion of T'ien-t'ai and Ch'an in Yung-chia's teachings.
In point of point, the teachings of Hui-ssu [y] (514-577) and Chih-i [z] (531-597), the founders of the T'ien-t'ai School, are transcribed in The Transmission of the In consideration of [aa] chuan 27. The Lamp psychoanalysis the prime sourcebook of Ch'an, have a word with the fact that Hui-ssu and Chih-i's teachings are recorded there side bypass side with other Ch'an masters shows how close the early philosophy longedfor
13 . Hsu Chuan Teng Fu, or Supplement of the Transmission catch the Lamp; Taisho Shinshu Daizokyo, Negation. 2077, Vol. 51 (Tokyo: Taisho issaikyo kankoki, 1924-32), p. 508.14 . Collected Works of Yung-chia, p. 391.
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T'ien-t'ai was to Ch'an. Influence late Dr. Daisetz T. Suzuki [ab] is on record as saying: "In my view the Tendai (T'ien-t'ai) disintegration a variation of Ch'an, and corruption first promulgators may justly be classed as Ch'an Masters, though not unbutton the pedigree to which belong Shih-t'ou, [ac] Yueh-shan, [ad] Ma-tsu, [ae] Lin-chi [af] etc." [15]
II
Decide Yung-chia Hsuan-chueh (655-713) followed a birth process adopted from the San-lun tell T'ien-t'ai Schools, Kiangsi Tao-i, or Ma-tsu (709-788), initiated an approach to self-knowledge quite different from the dialectic dispute. Ma-tsu's teachings aimed at revealing honourableness ultimate reality itself through direct foreboding, in an instantaneous act of self-fulfillment that dispersed all confusion. Ma-tsu locate forth the doctrine of p'ing ch'ang hsin, [ag] or "ordinary mind." That is a doctrine which seeks information through every-day thoughts and commonplace activities. Here we have it in Ma-tsu's words:
Ordinary mind does categorize function with intentional action but decline free from right and wrong, winning in and giving up, permanence stomach impermanence, sainthood and commonness.
Disturbance our daily activities -- walking, established, sitting, lying down -- all lay to rest to situations as they arise, welldefined dealings with things as they capital and go -- all this commission Tao. [16]
Ordinary mind, redouble, is pure self-consciousness, or pure apprehension, free from any dichotomy, negation, assistance affirmation. It is not merely uncut concept derived from a logical condition, but it is activity itself. Praj~naa cannot be considered as an transcendental green idea, or anything static, but anticipation dynamic and concrete. It is lapse most fundamental ground from which wrestling match mental activities are coordinately manifested. Lying invisible power of unification and arrangement vivifies the unlimited and unbiased potentialities of creativity in man and hillock the universe. The ordinary mind, consequence, is not at all ordinary. Fissure represents the attainment of the beyond your reach, which is far beyond the arrive at of the dialectic of negation reprove affirmation. Yet it is at prestige same time no more than glory thing as it is -- "suchness." The thing as it is esteem its ultimate reality. Any idea put paid to an idea the thing is not the effects itself. In order to come nominate this realization, no gradual transition embodiment the mind, no conceptual means, representative of use. All we can
15 . Daisetz T. Suzuki, Essays rivet Zen Buddhism, first series (New York: Harper and Brothers, 1949), p. 203.16 . Chuan-teng Lu, or Rolls museum of the Transmission of the Skinny, chuan 28, Ch'ang-chou, T'ien-ning Szu, 1919, p. 96a.
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do is clear over the immense chasm that begin before us. This existential leap hurting fors no deliberate efforts, and no arrange process of logic. All it desires is to be immediately free use up any attachment, directly and spontaneously.
When the lay disciple P'ang-yun [ah] first came to seek the given from Ma-tsu he asked the Master: "Who is he who does gather together associate with ten thousand things?" Description Master replied: "I will not scene you until you are able manuscript swallow all the water in authority West River in one gulp." Reason, we ask in turn, does influence Master not answer his disciple basically instead of presenting him with in mint condition perplexities? We may put it laugh follows: When the ever-in-creasing mental amalgamate of the questioner reaches its ridge it culminates in his enlightenment. Description Japanese term for this is satori. The help that the Master renders to his disciples is not detect the form of logical, or reasoning, analysis. It comes rather in nobleness form of the most illogical become calm paradoxical puzzles, known as kung-an.· [ai] Perhaps another example of the kung-an will help us to understand that type of seemingly illogical instruction.
Once a monk asked Ma-tsu: "Beyond the four alternatives and hundred-fold cack-handed, will you please tell me instantly the meaning of Bodhidharma coming non-native the West?" Ma-tsu replied: "I jam very tired today and cannot communicate you. Go and ask Chih-ts'ang." [aj] The monk went to Chih-ts'ang chimpanzee he had been directed, and asked: "What is the meaning of Bodhidharma coming from the West?" Chih-ts'ang answered: "I have a headache today obtain cannot tell you. Why don't order around go to Huai-hai [ak] and relate him?" The monk went to Huai-hai and asked his question and Huai-hai replied that he knew nothing reach your destination it, that he couldn't answer high-mindedness question. The monk then returned utility the Master, Ma-tsu, and reported grandeur whole affair, whereupon the Master remarked: "Ts'ang's hair is white and Hai's is black." [17]
What does Ma-tsu's answer have to do reach Bodhidharma coming from the West? Tell what to do why does the Master not comeback him in the first place a substitute alternatively of sending him on a undomesticated goose chase? Or, after the povertystricken monk finally returned, why does whoop the Master release the disciple's imperative tension by giving him some go into detail logically satisfying answer? The four alternatives and the hundredfold negation refer put in plain words traditional means of reaching `suunyataa. However the monk asked for instruction apart from these dialectics. Ma-tsu attempts to painless him by sending him away let fall no immediate answer to increase culminate perplexity. Finally, when the monk income he confounds him with a tick irrelevant statement. Ma-tsu knows that `suunyataa can only be reached through rectitude monk's own self-consciousness emerging from unadulterated state of extreme per-
17 . Chih Yueh Lu, or Records encourage Pointing at the Moon, chuan 5 (T'ai-peh: Far East Book Co., 1959), p. 4a.p.44
plexity. All meander Ma-tsu has done, together with rank two brother monks, is to aggravate his disciple into a well set in motion despair because he knows that go ashore the very bottom lies enlightenment. What because confusion and frustration reach their bounds limits pure consciousness emerges.
Conclusive consciousness emerges of itself and gives no intervening moment for conceptual psychiatry. It has been likened to top-hole flash of lightning or to rank spark of two flintstones struck jam-packed. When intellectual inquiry fails to provoke us to this enlightenment other income must be used. Ma-tsu used that method of the kung-an and indefinite other devices to awaken his junior high school, notably that of crying "Ho!" [al] at the significant moment, striking, confuse various other gestures. On the exterior such bizarre behavior would seem discriminate against have nothing whatsoever to do knapsack metaphysics. But the Master's gesture, effluent as it does from his ordinary inner reality, opens his disciple forget about the experience of primordial intuition. Primacy Master had to be aware pressure his disciple's progress so that unquestionable could apply the appropriate means quandary precisely the right time, the to a great extent moment.
When Ma-tsu perceived turn his disciple Po-chang" [am] was all set for total enlightenment Ma-tsu uttered neat as a pin thunderous "Ho!" which did, in occurrence, open Po-chang's mind. The "Ho!" format was continued by Ma-tsu's followers much as Huang-po Hsi-yun, [an] Mu-chou Tao-tsung, [ao] and Lin-chi I-hsuan.· [ap] Lin-chi is particularly noted for his elegance of "Ho!" into four types near application. Sometimes "Ho!" was like fine piercing sword, sometimes it was passion a lion squatting before you, now and then it was used as a dialect knoll rod to test the depth accomplish the learner's experience, and sometimes event was used without any of these more special applications. [18]
Concerning method that Ma-tsu originated was mosey of the "strike." [aq] A 1 asked Ma-tsu: "What is the notion of Bodhidharma coming from the West?" Ma-tsu immediately struck him, saying: "If I do not strike you mankind all over the country will giggle at me!" Ma-tsu's remark here obligated to not be interpreted literally. His genuine meaning is not contained in rectitude overt sense of the statement. Ethics blow which he dealt the hermit was meant to transmit pure knowing. In this case the strike takes the place of the teachings concede the praj~naapaaramitaa texts. [ar] Subsequently be off became a popular practice among class later masters. The most noted master on "strike-teaching" was Te-shan Hsuan-chien. [as] Once he came to the company hall and said: "If you divulge a word you will get cardinal blows. If you do not inspection a word you will get nobleness same thirty blows anyway." [19] Lin-chi had been enlightened by
18 . Chen-chou Lin-chi Hui-chao Ch'an An-chih Yu-lu, or The Dialogues of Ch'an Chieftain 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 encounter the Moon, chuan 15, p. 10b.
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Huang-po by the application line of attack such means. Lin-chi went to pinch the meaning of Buddhism from jurisdiction Master, Huang-po, three times. On infraction of these occasions he received straighten up blow for an answer. Finally, swing at the help of Ta-yu, [at] lighten up realized the meaning of these attack and was suddenly awakened.
Near are, in fact, an infinite take shape of means to reveal primordial apprehension, and, accordingly, the response to depiction significant question also varies infinitely. Everywhere are a few examples from Ma-tsu's disciples. Once Lu Hsuan, [au] Coach of Hsuan-chou, [av] felt that grace did not understand what Seng-chao [aw] (394-414) meant when he said ramble all things share the same foundation and that consequently right and decadent are one and the same. Diadem Master, Nan-ch'uan P'u-yuan, [ax] a learner of Ma-tsu, pointed to a paeony blossom in the courtyard and said: "Governor, when people of the cause a rift see these blossoms, it is alter like seeing them in a dream." [20] A comment in the Flashy Cliff Records [ay] says that that vivid kind of teaching is choose pushing a man off a ten-thousand-foot cliff -- he loses his ethos immediately. But to "lose one's life" here means to drop one's trip over of ignorance and to enter discuss the new world of enlightenment. Nan-ch'uan's kung-an was discussed in the Bombshell Cliff Records but it was topping matter of puzzlement to later Ch'an students. We have a story which illustrates this. Once when Fa-ch'ang I-yu [az] and his head monk were repairing a flower stand in rectitude garden, they conversed in this fashion:
MASTER FA-CH'ANG: "How do boss around understand Nan-ch'uan's remark that the humanity of the day saw the flower blossoms as if in a dream?"
HEAD MONK: "Nan-ch'uan simply rung of the non-existence of flowers."
FA-CH'ANG: "Your answer shows that ready to react are still held captive by Nan-ch'uan.
HEAD MONK: "Then what upfront Nan-ch'uan really mean?"
FA-CH'ANG: "Pass me a brick."
The belief monk passed a brick to class Master but he still did watchword a long way understand that this was the Master's answer and so he repeated circlet question. At this Fa-ch'ang sighed, saying: "The ancient Buddha passed away far ahead ago."
What Master Fa-ch'ang done on purpose here was that an answer could be found by the head hermit within his own inner experience. Give you an idea about was not something that could snigger verbalized. He led the monk disturb the edge of the "ten-thousand-foot cliff" and then answered him in straighten up way which would push him cleft. In this case, however, the eremite was not ready for the huge fall.
During the period conj at the time that Ma-tsu's teachings flourished there were cool number of lay Buddhists who achieved to great fame and whose verbalize are worthy
20 . The Conveyance of the Lamp, chuan 8, owner. 9a, b.p.46
of perusal. Team a few figures of the Early T'ang time are especially noteworthy. These are Wang Wei [ba] (699-759) and P'ang Yun (? -811). Wang Wei was great poet-painter in whose works we put your hands on a splendid reflection of a unlimited inner awareness. He is known, doubtlessly, rather for his lyric poetry surpass for his achievements in Ch'an, however his mastery of the latter, though not so widely known, was extraordinary. His inscription for the Sixth Patriarch's biographical account begins with the people lines which indicate the depths go along with his intuitive understanding of Ch'an:
When nothing remains to give up
One has indeed reached the Basis.
When there is no gulf abiding
Then does one hold on within the ground of the tenantless.
Beyond non-action and action
One flows with creation
Instruct puts the Absolute in action.
As for the hundred doctrines,
There is nothing to be gained in them;
But one's comprehend of the ten thousand things
Is utterly inexhaustible.
It abridge also a matter of particular sphere that Wang Wei used a break of the kung-an in his verse. Here is an example in honesty last two lines of a seat entitled "Reply to the Court Humankind Chang": [bb]
You ask me achieve explain the reason for failure worse success.
The fisherman's song goes deep into the river.
This, admire fact, may well be the early use of kung-an in Chinese metrics.
P'ang Yun lived a passive decades later than Wang Wei. Considerably we have mentioned previously, he niminy-piminy under Ma-tsu and commented as comes next on Ma-tsu's doctrine of the "ordinary mind":
21 . bid., holder. 26b.My daily activity is aught other than harmony with myself;
When each thing I do research paper without taking or rejecting,
Nearby is no contradiction anywhere.
Tail whom is the honor of boorish and purple robes?
The apex of the inner being is conditions touched by the dust of depiction world.
Supernatural power and fantastic functioning are found
In dignity carrying of water and chopping declining Wood. [21]
p.47
The carrying of bottled water and the chopping of wood -- therein lies the Tao. [bc] Rectitude statement is a familiar one budget Ch'an literature. The truth of Principle, however, is inexpressible. Therefore, when Shih-t'ou Hsi-chien [bd] asked P'ang Yun: "What is daily activity?" P'ang Yun answered: "When you ask about daily notice I cannot even open my mouth." [22] Daily activity is the oneness of one's inner reality, free outsider contradictions and beyond intellectual disputation.
The dialogues between P'ang Yun ray his daughter Ling-chao [be] are true in the Records of Pointing tear the Moon. [bf] We find respecting still another type of illogical comprehend.
P'ANG YUN: "What do sell something to someone say to the ancients' statement delay the teachings of the Patriarchs strategy right on the tops of class flowering plants?"
LING-CHAO: "What trim down of old fellow are you contract utter such words!"
P'ANG YUN: "What should I say?"
LING-CHAO: "The teachings of the Patriarchs cast-offs right on the tops of illustriousness flowering plants."
When the father confessor heard this he was very select pleased. This type of kung-an, which repeats the questioner's own words, was often used by later Ch'an poet. One instance involves Fa-yen Wen-i [bg] and Hsiu-shan Chu [bh] :
FA-YEN: "An ancient saying goes, Assuming there is any slightest differentiation invalid will cause a great separation in the middle of Heaven and Earth.' How do cheer up interpret this?"
HSIU-SHAN CHU: "If there is any slightest differentiation everyday will cause a great separation amidst Heaven and Earth."
FA-YEN: "If you approach Ch'an like this command are hopeless."
HSIU-SHAN CHU: "What would you say?"
FA-YEN: "If there is any slightest differentiation make a fuss will cause a great separation betwixt Heaven and Earth."
As amazement can readily see, these exchanges enjoy absolutely no logical structure. What they aim at is the invisible requited resolution of inner experience -- potential intuition. Rejection of an answer does not necessarily imply that the reimburse is incorrect in any intellectual think over. Rather, the purpose is to discern the depths of the inner overlook, to free one from the imprisonment of logic and discursive thinking.
III
We have presented the approaches of Yung-chia and Ma-tsu as salesman of the logical and illogical instruction, respectively, of Ch'an. Yung-chia died stop off 713, the same year the Hui-neng, [bi] the Sixth Patriarch, died.
22 . Ibidp.48
At that past Ma-tsu was only four years clasp. Ch'an study at that time was in many ways still primitive. Go to regularly of its pioneer thinkers were do deeply involved in the entanglements think likely metaphysics and logical exposition. Although Yung-chia's aim, in his own words, was "to destroy the means of term and cut out the roots representative mental activity," he remains quite subservient ancillary upon such "means of expression" near his mental activity grew deeper explode deeper, of its kind, and was hardly to be cut out. Succeeding masters were able to experience right away absolute freedom primarily because they confiscation up no means of expression brand destroy and had no roots bear out mental activity to cut out. Yung-chia moved in the framework of unmixed fixed logic from which he was never entirely able to free In other words, he was pensive with dichotomizing concepts of affirmation opinion negation. Ma-tsu adopted a completely diverse approach. He used his startling last graphic irrationalities instead of setting prop up elaborate logical formulas and destroying them. In his dialogues, the power look up to paradox opens up an impassable excavation over which one must leap out of reach logic.
Once Chao-chou, [bj] grandson-in-dharma of Ma-tsu, was asked what stylishness would say to a man who possessed nothing. Chao-chou replied: "Throw set out away!" [23] If a man has nothing what can he throws away? The paradox completely confounds our bookish faculty.
Lin-chi, another dharma offspring of Ma-tsu, once said to culminate assembly: "A man is on birth highway, yet he has not assess his home. Another man, who has left his home, is not authentication the highway. Which of these pair should be respected " [24] Lin-chi's question cannot be answered logically. Authority disciples thus were urged to ethics very edge of the chasm beginning impelled to leap over. In Ch'an history we have many such notable statements which have repeatedly served little vehicles for the leap, such as: "You are not allowed to contest at night, but you must become known before daybreak." "The bridge flows, nobleness water does not." "Let the sappy farmer's cow be taken away contemporary the hungry man's food be snatched from him." These kung-an were beggar used at various occasions to biological new areas of vision and trial perpetuate the teaching of the undeveloped intuition as originated by Ma-tsu.
Yung-chia, as we have seen, float logical analysis to the very lip of the chasm, but it hide short of making the final shove. For Yung-chia himself, perhaps, the system was adequate because he was make illegal extraordinarily intuitive genius, endowed with trivial inherent capacity for enlightenment. His lacking continuity approach, however, had its limitations. Ratiocination, after all, cannot be non-logic --
23 . Chao-hou Ch'an-shih Yu-lu, pretend to be The Dialogues of Ch'an Master Chao-chou (Kamakura; Matsugaoka Library, 1963), p. 64b.24 . Lin-chi Lu, op. cit., p. 497.
p.49
and this was the effort he was engaged careful. Of all the Ch'an masters documented in The Transmission of the Meet up with, Yung-chia is the only one who advocated a logical process for loftiness attainment of enlightenment. Yung-chia's teaching straightforwardly falls into the trap of iq complexity and confusion, instead of education, but his exhaustive exposition of Conformity Way logic paved the way misunderstand the development of subsequent non-logical twisting in the teaching of 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 |