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Advances in Social Science, Education and Humanities Research, volume 356 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019) The Sectarian Characteristics of Rinzai-Zen Songgu Poetry in the Song Dynasty* Benta Hou Jinan University Guangzhou, China Abstract—The number of Rinzai-Zen Songgu poems in the Master in the Song Dynasty. They have successively created Song Dynasty is very large, which aslo shows remarkable the "one hundred Songgu", including Yunmen Zen Master sectarian characteristics. On the one hand, Rinzai-Zen Masters Xuedou Chongxian ( 雪窦重显), Caodong Zen Master are good at using metaphors, and most of their ancestor Tiantong Zhengjue ( 天 童 正 觉 ), and Rinzai-Zen Master metaphors, self-nature metaphors and illustration metaphors Xutang Zhiyu (虚堂智愚) and so on. The creation of the Zen in the Songgu poetry are special metaphors belonging to Master of the Rinzai-Zen was always the main force of the Rinzai-Zen. On the other hand, the methods that regarding Songgu poetry in the Song Dynasty. According to my depreciation as praise, being uninhibited and violent style statistics, there are more than 5,000 Rinzai-Zen Songgu features and the use of predecessors' overbearing verses are all poetry in the Song Dynasty with more than 300 authors; direct presentation of the inarguable and lively spiritual appearance of Rinzai-Zen. there were seven authors who had more than 100 Songgu works, including Shanzhao (善昭), Shouduan (守端), Huiqin Keywords—Rinzai-Zen; Songgu poetry; metaphor system; (慧勤), Keqin (克勤), Shigui (士珪), Zonggao (宗杲) and regarding depreciation as praise; uninhibited and violent style Zhiyu (智愚). These Songgu poetry have different styles of features appearance because they are created by different authors, but they also show more prominent characteristics of Rinzai-zen on the whole. Wu Yansheng's Study on the Songgu Poetry of I. INTRODUCTION Rinzai-Zen although was based on the Rinzai sect, but it only The so-called "Songgu" (颂古) is actually an appreciation involved the Songgu poetry of Shan Zhao, Congyue (从悦), or commentary of the Zen case. It has the function of Kezhen (可真) and others, [3] 9-10 and has nothing about the revealing the Buddhist principles and guiding the Buddhists overall style and characteristics of Rinzai-Zen Songgu poetry. to be consciousness. Because most of "Songgu" use the verse This paper chooses the perspective of the Zen sects, analyzes rhymes, they are regarded as part of the Zen poetry. The the metaphor techniques, comment methods and main styles earliest use of the word "Songgu" was the Rinzai-Zen Master of the Rinzai-Zen Songgu poetry, so as to observe the in the Northern Song Dynasty named Fenyang Shanzhao (汾 sectarian characteristics of the Rinzai-Zen Songgu poetry in 阳善昭). He systematically created a hundred "Songgu", and the Song Dynasty. said: "One hundred of the ancestors Zen cases are transcribed and spread to the world. The Zen cases, which are difficult or II. SELF-NATURE AND ANCESTOR: THE METAPHOR easy to understand, has become clear and easy to grasp through the "Songgu" poetry of Fenyang. Empty flower SYSTEM OF RINZAI-ZEN SONGGU POETRY grows empty fruit, no before or after. It is necessary to As a kind of poetry, the biggest difference between extensively inform the Bodhisattvas to come together to Songgu poetry and ordinary poetry is the inevitable understand the meaning of Zen" [1] 613 Shanzhao's purpose connection with Zen case. It can be said that, Songgu poetry in creating "Songgu" is to "understand the meaning of Zen", is the poetic commentary of the Zen case. The purpose of the that is, to recognize and realize the first meaning of the Zen, Zen case is to lead the Buddhists to realize the innocence of and the standard of creating "Songgu" is "Jiaoran" (皎然, Nirvana, thus revealing the Zen thought of self-cleanness and meaning: "the pure"), which means to let the buddhists non-existence, which requires the Songgu poetry must also understand the meaning of the case more clearly. From this have the characteristics of indicating the meaning of Zen. As point of view, gorgeous rhetoric is not the main focus of the a result, the words used in the Songgu poetry is often not a "Songgu" written by Shanzhao. Bu Xu Gao Seng Zhuan (补续 simple literal meaning, but shows a distinctive directivity 高僧传) also said that, "Shanzhao's every word is a natural features, which is similar to the "Sutra metaphor" (佛经譬喻) expression of self-centered nature, and the gorgeous rhetoric in the rhetoric level. The metaphorical techniques in the are not taken as a necessity." [2] 130 Even so, the Songgu Sutra have the characteristics of breaking the inertial way of poetry of Shanzhao also caused extensive study of the Zen thinking, and often enable people to gain a deeper understanding of the Buddhist principles in a refreshing way. *Fund: This article belongs to the phased results of the Peking The metaphors in the Rinzai-Zen Songgu poetry also have a University Weng Hongwu Research Fund Project "Rinzai-Zen and the more prominent performance in this aspect, and form a poetry of Song Dynasty" (WHW201809). Copyright © 2019, the Authors. Published by Atlantis Press. This is an open access article under the CC BY-NC license (http://creativecommons.org/licenses/by-nc/4.0/). 570 Advances in Social Science, Education and Humanities Research, volume 356 unique metaphor system, thus showing distinct sectarian integrated of Mazu Zen (马祖禅) and Shitou Zen (石头禅). [7] characteristics of the Rinzai-Zen. 70 In this case, "Wuwei Zhenren" can be considered as a concretization of the "self-nature" and naturally has been First part is the ancestor metaphor. Rinzai Yi Xuan (临济 widely used in the Rinzai-Zen Songgu poetry. Zen Master 义玄), lived in Nanhua, Caozhou, the founder of Rinzai-Zen. Baiyun Shouduan (白云守端) said: "The mighty spring breeze He once took charge of the Zhenzhou Rinzai Temple and is filled with the heaven and the earth, the mountain peaks other places, and proposed "San Xuan San Yao" (三玄三要), are hidden in the smoke. The Wuwei Zhenren can't be found "Si He" (四喝), "Si Bin Zhu" (四宾主), "Si Liao Jian" (四料拣) anywhere, and the flowers fall with the water." [5] 259 II Zen and other means of introduction and inspection. These means Master Shouduan does not tell the buddhist what is "Wu Wei are called "Rinzai Menting" ( 临济门庭) and it has been Zhen Ren" as clearly as Zen master Yi Xuan, he just said that widely used by the Rinzai-Zen Master later after Yi Xuan. it is between the heavens and the earth, thus enabling For this reason, Zen master often treat Yi Xuan as the Buddhists generate greater doubts. In addition to the "Wuwei ( 白拈贼) "Bainianzei" . This kind of saying was first Zhenren", there are also "domestic thieves" ( 家贼) and (雪峰义存) promoted by Xuefeng Yicun . Jing De Chuan "domestic relatives" (家亲) in the Songgu poetry of Rinzai- (景德传灯录) Deng Lu : "One day, Rinzai Yixuan said: 'there Zen Master Wan'an Daoyan (卍庵道颜). "It is possible for is a Wuwei Zhenren (无位真人) on your physical body, often you to gain achievement through finding your own heart gets in and out in front of your face. If you don't know him, from seven places; you can understand it step by step please ask me.' One monk asked, 'How is the Wuwei through exploring and seeking. Because the domestic thieves Zhenren?' Rinzai Yixuan hit that monk and said: 'Is not are difficult to guard against, the peace can be obtained by Wuwei Zhenren a Ganshijue (干屎橛)?' Later, Zen Master messing up the heaven and earth." [5] 44 II "The six gates stay Xuefeng Yicun heard that and said: 'That Rinzai Yixuan is 800 open day and night at any time, but helplessly, the domestic totally a Bainianzei.'" [4] "Bainianzei" (白拈贼) originally thieves are hard to guard against. Realizing the domestic refers to the thief who steals with bare hands and without any relatives then the grace and love extinguished, there is trace. Here, it is said that Yi Xuan can freely pick up the nothing to be presented to the parents." [5] 367 I The first Buddhists and break their ignorance. This metaphor has been Songgu poetry was issued on the case of "A'Nan Qichu widely loved by the Rinzai-Zen Master. For example, the Zhengxin" (阿难七处征心). The purpose of the case is to break 11th Rinzai-Zen Master Yunyanyin (云岩因) comment the the delusion heart of A'Nan, reveal the truth of comforting Zen case of "Rinzai Banghe" (临济棒喝) : "There is no trace hearts and showing natures. Daoyan's Songgu poetry is based of prograde motion and retrograde motion, saints and on the "domestic thieves" to describe the respectively heart ordinary people has no difference. In the sunlit sky, lightning of A'Nan, which is the most difficult part to defend. The flashes and thunder rumbles. The Dhamma eye (正法眼) is second one was made for the case of the "The poor Caoshan destroyed and cannot be passed on to later generations. That 258 I family was robbed" (曹山家贫遭劫). The record of Xu Gu Zun Rinzai Yixuan is a Bainianzei." [5] The 11th Rinzai-Zen Su Yu Lu (续古尊宿语录) is more detailed: "Q: 'How does the Master Huanglong Wuxin (黄龙悟新) comment the Zen case poor family be robbed?' Master said: 'The thief can't steal of "Zhaozhou eats tea": "Zhaozhou eats tea, the sectarian everything.' Q: 'Why?' Master said: 'The thief is domestic style is strange. Whether it comes or not, it's the Bainianzei." 241 I relatives.' Q: 'Since he is domestic relatives, why does he [5] The 12th Rinzai-Zen Master Xiatang Huiyuan (瞎堂 turn into a domestic thief?' Master said: 'He can't get enough 慧远) comment the Zen case of "Shizun Jiangsheng" (世尊降 at home nor can he make a fortune in the society.' Q: 'What 生 ): "Reincarnation from the heaven of Doushuai to the happened when people suddenly catch him?' Master said: palace, from Knife Mountain Hell to Huotang Hell.
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    7-1 COLLECTED WORKS OF KOREAN BUDDHISM 7-1 GONGAN COLLECTIONS I COLLECTIONS GONGAN 公案集公案集 GONGANGONGAN COLLECTIONSCOLLECTIONS I I JUHN Y. AHN JUHN Y. (EDITOR) JOHN JORGENSEN COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I Collected Works of Korean Buddhism, Vol. 7-1 Gongan Collections I Edited by John Jorgensen Translated by Juhn Y. Ahn Published by the Jogye Order of Korean Buddhism Distributed by the Compilation Committee of Korean Buddhist Thought 45 Gyeonji-dong, Jongno-gu, Seoul, 110-170, Korea / T. 82-2-725-0364 / F. 82-2-725-0365 First printed on June 25, 2012 Designed by ahn graphics ltd. Printed by Chun-il Munhwasa, Paju, Korea © 2012 by the Compilation Committee of Korean Buddhist Thought, Jogye Order of Korean Buddhism This project has been supported by the Ministry of Culture, Sports and Tourism, Republic of Korea. ISBN: 978-89-94117-10-2 ISBN: 978-89-94117-17-1 (Set) Printed in Korea COLLECTED WORKS OF KOREAN BUDDHISM VOLUME 7-1 公案集 GONGAN COLLECTIONS I EDITED BY JOHN JORGENSEN TRANSLATED AND ANNOTATED BY JUHN Y. AHN i Preface to The Collected Works of Korean Buddhism At the start of the twenty-first century, humanity looked with hope on the dawning of a new millennium. A decade later, however, the global village still faces the continued reality of suffering, whether it is the slaughter of innocents in politically volatile regions, the ongoing economic crisis that currently roils the world financial system, or repeated natural disasters. Buddhism has always taught that the world is inherently unstable and its teachings are rooted in the perception of the three marks that govern all conditioned existence: impermanence, suffering, and non-self.