Mao Ziyuan; Pudu; Diamond Sūtra; Pure Land; Chan; Woodblock printing
摘要
In this brief investigation, the author looks at the use of elements of Chan practice in Chinese religious culture in the Yuan period, with a particular focus on the White Lotus movement. The latter movement is often judged to be a Pure Land movement, but this as well as the Chan label are not very useful in understanding actual religious life and writing on the ground. Here the author assumes that the use of a speech-phrase (huatou), the anecdotes known as Public Case (gongan), and belief in a sudden enlightenment are typical of Chan practice. The famous apologist of the White Lotus movement, and Pure Land Buddhism more generally, Pudu 普度 (1255–1330) certainly shared this approach, and it seems that other adherents shared in this view. They all had a view of what Chan should be that did not even diverge very much from each other. They also felt that they were able to pronounce on what were right and wrong interpretations and did not see their own Pure Land practices and Chan practices as mutually exclusive.
目次
Abstract 17 Keywords 17 Prefatory Remarks 17 1 Mao Ziyuan on Chan 20 2 Pudu on Alternative Interpretations of Chan 22 2.1 “Clarifying the Road of Cao Creek” 辯明曹溪路 24 2.2 “The Public Case of the speech-phrase of the Zhaozhou Tea” 趙州茶話公案 26 2.3 “Discussing the closure of the gate of all evil delights and opening up the right road towards Nirvana” 辯關閉諸惡趣門開示涅槃正路 30 2.4 “Clarifying the Alternative Transmission outside the Teachings” 辯明教外別傳 32 2.5 “Demolishing the False Setting up of the Ten Signs” (破妄立十號) 37 Esoteric Method of Life and Death Transmitted by the Great Teacher Bodhidharma 38 3 Publishing a Chan Commentary 40 4 Concluding Comments 48 Primary sources 50 Secondary Sources 52
