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Home , Chinese Buddhism, Katyayana (Buddhist), Lotus Sutra, Manjushri, Thus have I heard

Buddha Preaching. , painting from Cave, early 8th c. C.E., ink and colors on silk.

Chinese Buddhism

A selection from particular individuals in their own particular situation. This The Lotus notion of ‘skill-in-means’ emphasized in the Lotus Sütra is one of the key concepts of Mahäyäna Buddhism. (Saddharmapuëòaréka-Sütra) In Chapter Five the famous parable of the medicinal herbs is (Sütra on the Lotus of the True ) used to explain the notion of ‘expedient means’ (upäya). Just as there are many different medicinal herbs from a multitude of [Certainly one of the most important and revered scriptures in different plants to treat all the various sicknesses of human all of , the Lotus Sütra is most famous for its doctrine beings, the Buddha’s teachings, or Dharma, takes many forms of ekayäna, the “One Vehicle,” which became the distinctive to treat each individual according to his or her needs.] teaching of the Tiantai School of Buddhism as it developed in

China ( in ). Bewildered by the wide diversity of The Parable of the Medicinal Herbs Indian Buddhist scriptures, and attempting to reconcile the seeming contradictions in the Buddha’s Dharma that arose as At that time the World-Honored One said to a result of the three vehicles of Indian Buddhism, the Hénayäna, Mahakashyapa and the other major disciples: "Excellent, Mahäyäna, and Vajrayäna, the teachers of the Tiantai excellent, . You have given an excellent emphasized that there is really only one vehicle as taught in the description of the true blessings of the Thus Come One. Lotus Sütra. While on the lower levels of knowledge and truth It is just as you have said. The Thus Come One indeed there are different vehicles and different paths, on the highest has immeasurable, boundless, asamkhyas of blessings, third level of knowledge and truth there is only one path, one and though you and the others were to spend vehicle. All the various teachings found in the different immeasurable millions of kalpas in the effort, you could scriptures are merely strategies, or ‘expedient means’ (upäya), never finish describing them. by which the Buddha adapted his teachings to suit the needs of Introduction to Asian Philosophy —2

"Kashyapa, you should understand this. The Thus others, you must all come here so that I may let you hear Come One is king of the doctrines. In what he preaches, the Dharma!" there is nothing that is vain. With regard to all the various "At that time living beings of countless thousands, ten doctrines, he employs as an expedient means thousands, millions of species come to the place where (upäya) in expounding them. Therefore the doctrines that the Buddha is, to listen to the Dharma. The Thus Come he expounds all extends to the point where there is One then observes whether they are diligent in their comprehensive wisdom. The Thus Come One observes efforts or lazy. And in accordance with each is capable of and understands the end to which all doctrines tend. And hearing, he preaches the Law for them in an he also understands the workings of the deepest mind of immeasurable variety of ways so that all of them are all living beings, penetrating them completely and delighted and are able to gain excellent benefits without hindrance. And with regard to the doctrines he there-from. is thoroughly enlightened, and he reveals to living beings "Once these living beings have heard the Law, they the totality of wisdom. will enjoy peace and security in their present existence "Kashyapa, it is like the plants and trees, thickets and and good circumstances in future existences, when they groves, and the medicinal herbs, widely ranging in will receive joy through the way and again be able to hear variety, each with its own name and hue, that grow in the the Law. And having heard the Law, they will escape hills and streams, the valleys and different soils of the from obstacles and hindrances, and with regard to the thousand-millionfold world. Dense clouds spread over various doctrines will be able to exercise their powers to them, covering the entire thousand-millionfold world and the fullest, so that gradually they can enter into the way. in one moment saturating it all. The moisture penetrates It is like the rain falling from that great cloud upon all the to all the plants, trees, thickets and groves, and medicinal plants and trees, thickets and groves, and medicinal herbs equally, to their big roots, big stems, big limbs and herbs. Each, depending upon its species and , big leaves. Each of the trees, big and small, depending receives its full share of moistening and is enabled to upon whether it is superior, middling or inferior in sprout and grow. nature, receives its allotment. The rain falling from one "The Law preached by the Thus Come One is of one blanket of clouds accords with each particular species and form, one flavor, namely, the form of emancipation, the nature, causing it to sprout and mature, to blossom and form of separation, the form of extinction, which in the bear fruit. Though all these plants and trees grow in the end comes down to a wisdom embracing all species. same earth and moistened by the same rain, each has its When the living beings hear the law of the Thus Come differences and particulars. One, though they may embrace, read and recite it, and "Kashyapa, you should understand that the Thus practice it as it dictates, they themselves do not realize or Come One is like this. He appears in the world like a understand the blessings they are gaining thereby. Why great cloud rising up. With a loud voice he penetrates to is this? Because only the Thus Come One understands the all the heavenly and human beings and the of the species, the form, the substance, the nature of these living entire world, like a great cloud spreading over the beings, he knows what things they dwell on, what things thousand-millionfold lands. And in the midst of the great they ponder, that things they practice. He knows what assembly, he addresses these words, saying: " I am the Law they dwell on, what Law they ponder, what Law Thus Come One, worthy of offerings, of right and they practice, through what Law they attain what Law. universal knowledge, perfect clarity and conduct, well "Living beings exist in a variety of environments, but gone, understanding the world, unexcelled worthy, only the Thus Come One sees the true circumstances and trainer of people, teacher of heavenly and human beings, fully understands them without hindrance. It is like those Buddha, World-Honored One. Those who have not yet plants and trees, thickets and groves, and medicinal herbs crossed over I will cause to cross over, those not yet freed which do not themselves know whether they are I will free, those not yet at rest I will put to rest, those not superior, middling or inferior in nature. But the Thus yet in I will cause to attain nirvana. Of this Come One knows that this is the Law of one form, one existence and future existences I understand the true flavor, namely, the form of emancipation, the form of circumstances. I am one who knows all things, sees all separation, the form of extinction, the form of ultimate things, understands the way, opens up the way, preaches nirvana, of constant tranquility and emptiness. The the way. You heavenly and human beings, asuras and Buddha understands all this. But because he can see the Introduction to Asian Philosophy Chinese Buddhism—3 desires that are in the minds of living beings, he guides trees large and small, and protects them, and for this reason does not a hundred grains, rice seedlings, immediately preach to them the wisdom that embraces all sugar cane, grape vines. species. The rain moistens them all, "You and the others, Kashyapa, have done a very rare none ails to receive its full share, thing, for you can understand how the Thus Come One the parched ground is everywhere watered, preaches the Law in accordance with what is appropriate, herbs and trees alike grow lush. you can have faith in it, you can accept it. Why do I say What falls from the cloud this? Because the fact that the Buddhas, the is water of a single flavor, World-Honored Ones, preach the Law in accordance with but the plants and trees, thickets and groves, what is appropriate is hard to comprehend, hard to each accept the moisture that is appropriate to its portion. understand." All the various trees, At that time the World-Honored One, wishing to state whether superior, middling or inferior, his meaning once more, spoke in verse form, saying: take that is fitting for large or small and each is enabled to sprout and grow. The Dharma King, destroyer of being, Root, stem, limb, leaf, when he appears in the world the glow and hue of flower and fruit— accords with the desires of living beings, one rain extends to them preaching the Law in a variety of ways. and all are able to become fresh and glossy, The Thus Come One, worthy of honor and reverence, whether their allotment is profound and far-reaching in wisdom. of substance, form and nature is large or small, For long he remained silent regarding the essential, the moistening they receive is one, in no hurry to speak at once. but each grows and flourishes in its own way. If those who are wise hear of it they can believe and understand it, The Buddha is like this but those without wisdom will have doubts and regrets when he appears in the world, and for all time will remain in error. comparable to a great cloud For this reason, Kashyapa, that covers all things everywhere, he adjusts to the person to gain a correct . Having appeared in the world, Kashyapa, you should understand for the sake of living beings that it is like a great cloud he makes distinctions in expounding that rises up in the world the truth regarding phenomena. and covers it all over. The great sage, the World-Honored One, to heavenly and human beings, This beneficent cloud is laden with moisture, in the midst of all beings, the lightening gleams and flashes, pronounces these words: and the sound of thunder reverberates afar, I am the Thus Come One, causing the multitude to rejoice. most honored of two-legged beings. The sun's rays are veiled and hidden, I appear in the world a clear coolness comes over the land; like a great cloud masses of darkness descend and spread— that showers moisture upon you can almost touch them. all the dry and withered living beings, The rain falls everywhere, so that all are able to escape suffering, coming down on all four sides, gain the joy of peace and security, its flow and saturation are measureless, the joys of this world reaching to every area of the earth, and the joy of nirvana. to the ravines and valleys of the mountains and streams, * * * to the remote and secluded places where grow , trans. The (New York: plants, bushes, medicinal herbs, Columbia University Press, 1993). Buddhism

A selection from the The Flower Garland Sutra (Avataðsaka Sütra)

[The Flower Garland Sutra is most known for the notion of the mutual interrelationship of all things which is the distinctive teaching of the Huayan school of Chinese Buddhism. The teaching is expressed through the metaphor of jeweled net of Indra: “Far away in the heavenly abode of the great god Indra, there is a wonderful net that has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of , the artificer has hung a single glittering jewel in each ‘eye’ of the net, and since the net itself is infinite in all dimensions, the jewels are infinite in number. There hang the jewels, glittering like stars of the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.”1 The sutra opens with a description of the Buddha’s site of enlightenment as consisting of a net of jewels, exquisitely scented by garlands of flowers.]

Book 1

The Wonderful Adornments of the Leaders of the Worlds

THUS HAVE I HEARD. At one rime the Buddha was in the land of Magadha, in a state of purity, at the site of enlightenment, having just realized true awareness. The ground was solid and firm, made of diamond, adorned with exquisite jewel discs and myriad precious flowers, with pure dear crystals. The ocean of characteristics of the of jewel trees, their branches and foliage lustrous and various colors appeared over an infinite extent; There luxuriant. By the Buddha's spiritual power, he caused all were banners of precious stones, constantly emitting the adornments of this enlightenment site to be reflected shining light and producing beautiful sounds. Nets of therein. myriad gems and garlands of exquisitely scented flowers The tree of enlightenment was tall and outstanding. Its hung all around. The finest jewels appeared trunk was diamond, its main boughs were lapis lazuli, its spontaneously, raining inexhaustible quantities of gems branches and twigs were of various precious elements. and beautiful flowers all over the earth. There were rows The leaves, spreading in all directions, provided shade, like clouds. The precious blossoms were of various colors, the branching twigs spread out their shadows. Also the fruits were jewels containing a blazing radiance. They 1 Francis H. Cook, Hua-yen Buddhism: The Jewel Net of were together with the flowers in great arrays. The entire Indra (University Park and London: The Pennslyvania circumference of the tree emanated light; within the light State University Press, 1977), p.2. Introduction to Asian Philosophy Chinese Buddhism—5 there rained precious stones, and within each gem were enlightenment. Among the host of enlightening beings, enlightening beings, in great hosts like clouds, his awesome light shone clearly, like the sun emerging, simultaneously appearing. illumining the world. The ocean of myriad which Also, by of the awesome spiritual power of the he practiced in all times was thoroughly pure, and he Buddha, the tree of enlightenment constantly gave forth constantly demonstrated the production of all the sublime sounds speaking various truths without end. buddha-lands, their boundless forms and spheres of light The palace chamber in which the Buddha was situated extending throughout the entire cosmos, equally and was spacious and beautifully adorned. It extended impartially. throughout the ten directions. It was made of jewels of He expounded all truths, like spreading great clouds. various colors and was decorated with all kinds of Each of his hairtips was able to contain all worlds without precious flowers. The various adornments emanated interference, in each manifesting immeasurable spiritual lights like clouds; the masses of their reflections from powers, teaching and civilizing all sentient beings. His within the palace formed banners. body extended throughout the ten directions, yet without A boundless host of enlightening beings (), coming or going. His knowledge entered into all forms the congregation at the site of enlightenment, were all and realized the emptiness of things. All the miraculous gathered there: by means of the ability to manifest the displays of the Buddhas of past, present, and future, were lights and inconceivable sounds of the Buddhas, they all seen in his light, and all the adornments of fashioned nets of the finest jewels, from which came forth inconceivable eons were revealed. . . . all the realms of action of the spiritual powers of the Buddhas, and in which were reflected images of the [What follows is a long series of discourses by various abodes of all beings. boddhisattvas describing the Buddhas and all their miraculous Also, by virtue of the aid of the spiritual power of the displays. Now towards the end of the book the central metaphor Buddha, they embraced the entire cosmos in a single of the text, the net of jewels, returns in the following discourse.] thought. Their lion seats were high, wide, and beautiful. The Then the great enlightening being Bold Intelligence of bases were made of jewels, their nets of lotus blossoms, the Sun of Knowledge, empowered by the Buddha, their tableaus of pure, exquisite gemstones. They were looked over all the multitudes assembled on the scene adorned with various flowers of all colors. Their roofs, and said in verse, chambers, steps, and doors were adorned by the images of all things. The branches and fruits of jewel trees Buddha sits in the hall of truth with steady gaze, surrounded them, arrayed at intervals. Brilliantly lighting up the palace. Clouds of radiance of jewels reflected each other: the In accordance with the dispositions of all beings Buddhas of the ten directions conjured regal pearls, and His body appears throughout all lands. the exquisite jewels in the topknots of all the enlightening beings all emanated light, which came and illuminated The Buddha's palace is beyond conception, them. Adorned with stores of precious jewels, Furthermore, sustained by the spiritual power of all Each decoration shining with light; Buddhas, they expounded the vast perspective of the Sitting there, the Buddha is most conspicuous of all. Enlightened Ones, their subtle tones extending afar, there being no place they did not reach. With pillars of jewels of various hues, At that time, the Buddha, the World Honored One, in Chimes of real gold hanging like clouds, this setting, attained to supreme, correct awareness of all Jewel stairways in rows on four sides, things. His knowledge entered into all times with The gates open in every direction. complete equanimity; his body filled all worlds; his voice universally accorded with all lands in the ten directions. Arrays of banners of flowery silk, Like space, which contains all forms, he made no Jewel trees with decorated branches and boughs, discrimination among all objects. And, as space extends Garlands of pearls draped on all sides; everywhere, he entered all lands with equanimity. His The Ocean of Wisdom sits calmly therein. body forever sat omnipresent in all sites of Introduction to Asian Philosophy Chinese Buddhism—6

Nets of jewels, exquisite fragrant banners, With a mind directed to all buddhas, Brilliant lamps hung like clouds; By the power of the vow of the practice of good. Covered with various decorations, The world-transcending true knower sits within. In a single atom, buddhas as many as atoms Sit in the midst of enlightening beings; Everywhere he manifests clouds of mystic displays, So it is of all things in the cosmos Those clouds teaching throughout the world, I realize all are filled with buddhas. [. . .] Harmonizing and calming down all sentient beings: All this appears from the Buddha's palace. May the buddhas of the past be honored, As well as those now in the worlds of the ten directions, Trees of gems bloom with fine flowers And may those of the future be at ease, Having no peer in all the world; Filled with joy, having realized enlightenment. The embellishments of the lands of all times Reveal their reflections therein. May all the lands of the ten directions Be purified, supreme, and filled Everywhere there are heaps of jewels; With buddhas and enlightening beings Their light blazes in countless hues. At the tree of enlightenment. Gates and doors open at intervals all around; The beams and ceiling are especially beautiful. May all beings in the ten directions Be happy and well; The Buddha's palace is inconceivable; May all beings' righteous aim be successful, Its pure radiance contains every form— May their hope be realized. [. . .]

In it appear all palaces May I see the inconceivable buddhas sitting among A Buddha sitting in each, enlightening beings In the lands as numerous as atoms The Buddha's palace is boundless; That are in each atom. [. . .] The Naturally Awakened One abides therein. All the masses from all ten directions * * * Come gather around the Buddha. Thomas Cleary, The Flower Ornament Scripture: A Translation of the (Boston & London: [The Avataðsaka Sütra comes to a close with the vows of the Publications, 1984). (the Universally Good) in which reference is made again to the interpenetration or interrelationship of all things.]

Then the great enlightening being (bodhisattva) Universally Good, thus explaining courses of eons, as many eons as atoms in the untold buddha-lands in the succession of worlds, went on to make a vow:

As many buddhas as there may be in any world Throughout the ten directions, throughout past, present, and future, I honor them all, without exception, Pure in body, speech, and mind.

With as many bodies as atoms in all lands I bow to all buddhas, Buddhism

The Land of Bliss Sutra Preamble: The Setting and the Audience (The Sukhävatévyüha Sütra) §1. This I have heard. At one time, the Buddha was The Shorter Discourse staying in the royal capital city of , in Prince Jeta's grove. He was staying in the cloistered park that otherwise known as the generous Anathapindada gave to the Buddhist The Sutra of Amita Buddha Order in Prince Jeta's grove.

A translation of Kumarajiva's Chinese Version §2. At that time the Buddha was surrounded by a (the Amito-jing) large assembly of monks—one thousand two hundred fifty of them. These monks were all great , highly respected among the people for their holiness. [The two Land of Bliss , known to Western students of Buddhism as the “Smaller” and “Larger” §3. Among them were the elders Shariputra and Sukhävatévyüha Sütras, are foundational texts for Pure Maha-, and Maha-Kashyapa, Maha- Land Buddhism. The two texts depict an ideal world, a “Land , Maha-Kaushthila, Revata, Chula-Panthaka, of Bliss” that lies to the west of our own, imperfect world. , Ananda, ,Gavampati, Pindola This distant world is the wondrous paradise of the Buddha Bharadvaja, Kalodayin, Maha-Kapphina, Vakkula, Amitabha (Amitäbha), the Buddha of Infinite Light. The two —and other great disciples like these. texts explain the conditions that lead to in that land and the manner in which human beings are reborn there. The §4. And he was also accompanied by an assembly of following selection is a translation of Kumarajiva’s (344-413) bodhisattvas mahasattvas; present were the bodhisattva Chinese translation of the original shorter , the Prince of Dharma, as well as the future Buddha, the bodhisattva , also known as discourse.] Bodhisattva Ajita. The bodhisattva Gandhahastin, and Introduction to Asian Philosophy Chinese Buddhism—8 the bodhisattva Nityodyukta were also there, with §10. “Furthermore, Shariputra, in this buddha-field other great bodhisattvas like these. celestial music is constantly heard. And the ground is made of gold. Four times a day, exactly on the hour, §5. And the Buddha was likewise accompanied by a day and night, mandara flowers rain down from large crowd of countless gods, Shakra, known as Indra, heaven. Early every morning, each living being in this the King of the gods, and many others. land picks some of those exquisite flowers, places them in the hem of his robe, and travels to worship with The Main Discourse these flowers a hundred billion buddhas in other The Land of Supreme Bliss worlds in the other regions of the universe. §6. Then, the Buddha spoke to the Venerable Immediately thereafter, each of these persons returns, Shariputra: “West of here, a hundred billion buddha- in time for his forenoon meal, to this, his own world, fields away, there is a world system called 'Supreme and takes his meal and afternoon stroll. Bliss.’ In that field there is a buddha named ‘Amita.’ At “Shariputra, in the Land of Supreme Bliss, good this very moment he dwells in that faraway land, qualities and ornaments like these are brought to preaching the Dharma. perfection.

§7. “Shariputra, why is that field called ‘Supreme §11. “Moreover, Shariputra, in that land you will Bliss’? Because the living beings in that realm are free always see many flocks of rare and exquisite birds of from all forms of suffering and they only experience all many colors—white egrets, peacocks, , shari and forms of happiness. Therefore, it is called ‘Supreme kalavinka birds, and those birds called ‘Living- Bliss.’ Together.’ Droves of these birds gather to sing with soothing, exquisite voices four times a day, exactly on §8. “Furthermore, Shariputra, all around this Land of the hour, day and night. Their voices proclaim the Supreme Bliss, there are seven tiers of railings, seven tenets of the Buddha’s teaching-for instance, they sing rows of netting, and seven rows of trees. They are all of the five spiritual faculties, of the five spiritual made of the four precious substances. All around, they powers, of the seven aspects of awakening, of the encircle the perimeter of this land. Therefore, that land Eightfold Path that is followed by those of spiritual is called ‘Supreme Bliss.’ nobility, and of many other aspects of the Buddha’s Dharma. When the living beings in that buddha-field §9. “Furthermore, Shariputra, in the Land of Supreme hear such song, they all immediately enjoy thoughts of Bliss there are bathing pools made of the seven precious the Buddha, of his Dharma, and of his Order, and keep substances. They are filled with the best water, these three in mind incessantly. endowed with eight good qualities: their water is always limpid, cool, sweet-tasting, light, soft, placid, §12. “Shariputra, you should not say that these birds healthy, and thirst-quenching. The bottom of these are actually born here as a result of their past evil pools is completely covered with golden sand. In each deeds. Why not? Because the three undesirable courses of their four sides, they have steps made of gold, silver, of rebirth are not found in this buddhafield. Moreover, lapis-lazuli, and crystal. Shariputra, in this buddha-land even the names of the “Above, there are towered pavilions, adorned with three undesirable paths of rebirth are not to be found. gold, silver, lapis-lazuli, crystal, coral, red pearls, and How then could they exist in fact? The birds that sing in agate. On the surface of the pools, there are lotus this buddhafield have all been created by the Buddha blossoms as large as cart wheels. These are blue Amita himself, by means of his miraculous power, colored, with a blue sheen; yellow colored, with a because he wanted to have them broadcast the sound of yellow sheen; red colored, with a red sheen; white the Dharma. colored, with a white sheen; they are delicate and fragrant. §13. “Shariputra, in that buddha-land, a subtle breeze “Shariputra, in the Land of Supreme Bliss, good blows, swaying the rows of jeweled trees and the qualities and ornaments like these are brought to jeweled nets, so that they emit an exquisite sound, like perfection. that of hundreds of thousands of diverse kinds of Introduction to Asian Philosophy Chinese Buddhism—9 musical instruments playing together at the same time. one cannot be reborn in that buddha-field, if one All those who hear this sound enjoy spontaneously and depends on the of only a few roots of goodness. immediately thoughts of the Buddha, of his Dharma, and of his Order, and keep these three in mind §19. “Shariputra, if good men or good women hear this incessantly, bringing to mind the Buddha, bringing to explanation of the qualities of the Buddha Amita, and mind his Dharma, bringing to mind his Order. embrace his name, and keep it in mind single-mindedly “Shariputra, in that buddha-land, good qualities and and without distraction, be it for one day, or for two, for ornaments like these are brought to perfection. three, for four, for five, for six, or for seven days, then, when their lives come to an end, the Buddha Amita, The Buddha Presiding Over the Land of Supreme together with his holy entourage, will appear before Bliss them. At the time of their death, their minds free of any §14. “What do you think, Shariputra? Why is this distorted views, they will be able to be reborn forthwith Buddha called ‘Amita’—‘measureless’? Shariputra, this in Amita Buddha’s Land of Supreme Bliss. Buddha’s beaming light is measureless. It shines without obstruction into buddha-fields in the ten §20. “Shariputra, I have seen the benefit of this. directions. Therefore, he is called ‘Amita.’ Therefore, I say this to you: A living being who hears this discourse should aspire to be reborn in that land. §15. “Furthermore, Shariputra, this Buddha’s life-span, and the life-span of the human beings in his buddha- field as well, has a duration of measureless, boundless, Coda countless, cosmic ages. For this reason too he is called 31. As the Buddha finished delivering this discourse, ‘measureless,” Amita.’ Shariputra, with all the monks, and the gods, humans, “Shariputra, ten cosmic ages have now passed since the asuras, and all the other living beings in the whole Buddha Amita attained . world, having heard these words of the Buddha, rejoiced with his words and accepted them with faith. The Inhabitants of the Land of Supreme Bliss They then paid homage to the Buddha, and went their §16. “Furthermore, Shariputra, this Buddha has way. measureless, inestimable numbers of disciples that are auditors, all of them arhats. Their number cannot be grasped. The same is true also of the community of bodhisattvas in that land. Luis O Gómez, trans. The Land of Bliss: The Paradise of the “Shariputra, in that buddha-land, good qualities and Buddha of Measureless Light: Sanskrit and Chinese versions ornaments like these are brought to perfection. of the Sukhävatévyüha sutras (Honolulu: University of Hawai‘i Press, 1996). §17. “Furthermore, Shariputra, all living beings born in the Land of Supreme Bliss will progress irreversibly in the path. Many among them are only one more birth away from the full awakening of a buddha. Their numbers are vast. Their numbers cannot be grasped. One can only speak of their spiritual careers in terms of measureless, boundless, incalculable, cosmic ages.

Exhortation §18. “Shariputra, living beings who hear this should generate an earnest desire, wishing to be reborn in that land. Why? Because in that land one will be able to meet in one place persons of such high virtue as the many living beings I have described here. Shariputra,

Bodhidharma

Bloodstream Sermon

EVERYTHING that appears in the three realms comes from the mind. Hence buddhas of the past and future teach mind to mind without bothering about definitions! But if they don't define it, what do they mean by mind? You ask. That's your mind. I answer. That's my mind. If I had no mind, how could I answer? If you had no mind, how could you ask? That which asks is your mind. Through endless kalpas without beginning, whatever you do, wherever you are, that's your real mind, that's your real buddha. This mind is the buddha says the same thing. Beyond this mind you'll never find another buddha. To search for enlightenment or nirvana beyond this mind is impossible. The reality of your own self-nature, the absence of cause and effect, is what's meant by mind. Your mind is nirvana. You might think you can find a buddha or enlightenment somewhere beyond the mind, but such a place doesn't exist. Trying to find a buddha or enlightenment is like trying to grab space. Space has a name but no form. It's not something you can pick up or put down. And you certainly can't grab it. Beyond this mind you'll never see a buddha. The buddha is a product of your mind. Why look for a buddha beyond this mind? Buddhas of the past and future only talk about this Hui-neng cutting the bamboo. Liang K’ai, early 13th century. mind. The mind is the buddha, and the buddha is the mind. Beyond the mind there's no buddha, and beyond a buddha outside the mind. the buddha there's no mind. If you think there's a Buddhas don't save buddhas. If you use your mind buddha beyond the mind, where is he? There's no to look for a buddha, you won't see the buddha. As buddha beyond the mind, so why envision one? You long as you look for a buddha somewhere else, you'll can't know your real mind as long as you deceive never see that your own mind is the buddha. Don't use yourself. As long as you're enthralled by a lifeless form, a buddha to worship a buddha. And don't use the mind you're not free. If you don't believe me, deceiving to invoke a buddha. Buddhas don't recite sutras. yourself won't help. It's not the buddha's fault. People, Buddhas don't keep precepts. And buddhas don't break though, are deluded. They're unaware that their own precepts. Buddhas don't keep or break anything. mind is the buddha. Otherwise they wouldn't look for Buddhas don't do good or evil. Introduction to Asian Philosophy Chinese Buddhism—11

To find a buddha, you have to see your nature. proclaiming the Buddhadharma, such persons in fact Whoever sees his nature is a buddha. If you don't see blaspheme the Buddha and subvert the Dharma. They your nature, invoking buddhas, reciting sutras, making preach as if they were bringing rain. But theirs is the offerings, and keeping precepts are all useless. Invoking preaching of devils, not of buddhas. Their teacher is the buddhas results in good , reciting sutras results King of Devils and their disciples are the Devil's in a good memory; keeping precepts results in a good minions. Deluded people who follow such instruction rebirth, and making offerings results in future unwittingly sink deeper in the Sea of Birth and Death. blessings—but no buddha. Unless they see their nature, how can people call If you don't understand by yourself, you'll have to themselves buddhas? They're liars who deceive others find a teacher to get to the bottom of life and death. But into entering the realm of devils. Unless they see their unless he sees his nature, such a person isn't a teacher. nature, their preaching of the Twelvefold Canon is Even if he can recite the Twelvefold Canon, he can't nothing but the preaching of devils. Their allegiance is escape the Wheel of Birth and Death. He suffers in the to , not to the Buddha. Unable to distinguish white three realms without hope of release. from black, how can they escape birth and death? Long ago, the monk Good Star was able to recite the Whoever sees his nature is a buddha; whoever entire Canon. But he didn't escape the Wheel, because doesn't is a mortal. But if you can find your buddha- he didn't see his nature. If this was the case with Good nature apart from your mortal nature, where is it? Our Star, then people nowadays who recite a few sutras or mortal nature is our buddha-nature. Beyond this nature shastras and think it's the Dharma are fools. Unless you there's no buddha. The buddha is our nature. There's no see your mind, reciting so much prose is useless. buddha besides this nature. And there's no nature To find a buddha all you have to do is see your besides the buddha. nature. Your nature is the buddha. And the buddha is But suppose I don't see my nature, can't I still attain the person who's free: free of plans, free of cares. If you enlightenment by invoking buddhas, reciting sutras, making don't see your nature and run around all day looking offerings, observing precepts, practicing devotions, or doing somewhere else, you'll never find a buddha. The truth good works? is, there's nothing to find. But to reach such an No, you can't. understanding you need a teacher and you need to Why not? struggle to make yourself understand. Life and death If you attain anything at all, it's conditional, it's are important. Don't suffer them in vain. There's no karmic. It results in retribution. It turns the Wheel And advantage in deceiving yourself. Even if you have as long as you're subject to birth and death, you'll never mountains of jewels and as many servants as there are attain enlightenment. To attain enlightenment you have grains of sand along the Ganges, you see them when to see your nature. Unless you see your nature, all this your eyes are open. But what about when your eyes are talk about cause and effect is nonsense. Buddhas don't shut? You should realize then that everything you see practice nonsense. A buddha is free of karma, free of is like a dream or illusion. cause and effect. To say he attains anything at all is to If you don't find a teacher soon, you'll live this life in slander a buddha. What could he possibly attain? Even vain. It's true, you have the buddha-nature. But without focusing on a mind, a power, an understanding, or a the help of a teacher you'll never know it. Only one view is impossible for a buddha. A buddha isn't one- person in a million becomes enlightened without a sided. The nature of his mind is basically empty (wu), teacher's help. neither pure nor impure. He's free of practice and If, though, by the conjunction of conditions, someone realization. He's free of cause and effect. understands what the Buddha meant, that person A buddha doesn't observe precepts. A buddha doesn't need a teacher. Such a person has a natural doesn't do good or evil. A buddha isn't energetic or awareness superior to anything taught. But unless lazy. A buddha is someone who does nothing, someone you're so blessed, study hard, and by means of who can't even focus his mind on a buddha. A buddha instruction you'll understand. isn't a buddha. Don't think about buddhas. If you don't People who don't understand and think they can do see what I'm talking about, you'll never know your own so without study are no different from those deluded mind. souls who can't tell white from black. Falsely Introduction to Asian Philosophy Chinese Buddhism—12

People who don't see their nature and imagine they Rebirth. And when they try to get out, they only sink can practice thoughtlessness all the time are liars and deeper. And all because they don't see their nature. If fools. They fall into endless space. They're like drunks. people weren't deluded, why would they ask about They can't tell good from evil. If you intend to cultivate something right in front of them? Not one of them such a practice, you have to see your nature before you understands the movement of his own hands and feet. can put an end to rational thought. To attain The Buddha wasn't mistaken. Deluded people don't enlightenment without seeing your nature is know who they are. Something so hard to fathom is impossible. known by a buddha and no one else. Only the wise Still others commit all sorts of evil deeds, claiming know this mind, this mind called dharma-nature, this karma doesn't exist. They erroneously maintain that mind called liberation. Neither life nor death can since everything is empty (wu), committing evil isn't restrain this mind. Nothing can. It's also called the wrong. Such persons fall into a of endless darkness Unstoppable Tathagata, the Incomprehensible, the with no hope of release. Those who are wise hold no Sacred Self, the Immortal, the Great Sage. Its names such conception. vary but not its essence. Buddhas vary too, but none But if our every movement or state, whenever it occurs, is leaves his own mind. the mind, why don't we see this mind when a person's body The mind's capacity is limitless, and its dies? manifestations are inexhaustible. Seeing forms with The mind is always present. You just don't see it. your eyes, hearing sounds with your ears, smelling But if the mind is present, why don't I see it? odors with your nose, tasting flavors with your tongue, Do you ever dream? every movement or state is all your mind. At every Of course. moment, where language can't go, that's your mind. When you dream, is that you? The sutras say, "A tathagata's forms are endless. And Yes, it's me. so is his awareness." The endless variety of forms is due And is what you're doing and saying different from to the mind. Its ability to distinguish things, whatever you? their movement or state, is the mind's awareness. But No, it isn't. the mind has no form and its awareness no limit. Hence But if it isn't, then this body is your real body. And it's said, "A tathagata's forms are endless. And so is his this real body is your mind. And this mind, through awareness." endless kalpas without beginning, has never varied. It A material body of the four elements is trouble. A has never lived or died, appeared , or disappeared, material body is subject to birth and death. But the real increased or decreased. It's not pure or impure, good or body exists without existing, because a tathagata's real evil, past or future. It's not true or false. It's not male or body never changes. The sutras say, "People should female. It doesn't appear as a monk or a layman, an realize that the buddha-nature is something they have elder or a novice, a sage or a fool, a buddha or a mortal. always had." Kashyapa only realized his own nature. It strives for no realization and suffers no karma. It has Our nature is the mind. And the mind is our nature. no strength or form. It's like space. You can't possess it This nature is the same as the mind of all buddhas. and you can't lose it. Its movements can't be blocked by Buddhas of the past and future only transmit this mind. mountains, rivers, or rock walls. Its unstoppable Beyond this mind there's no buddha anywhere. But powers penetrate the Mountain of Five and deluded people don't realize that their own mind is the cross the River of Samsara. No karma can restrain this buddha. They keep searching outside. They never stop real body. But this mind is subtle and hard to see. It's invoking buddhas or worshipping buddhas and not the same as the sensual mind. Everyone wants to wondering Where is the buddha? Don't indulge in such see this mind, and those who move their hands and feet illusions. Just know your mind. Beyond your mind by its light are as many as the grains of sand along the there's no other buddha. The sutras say, "Everything Ganges, but when you ask them, they can't explain it. that has form is an illusion." They also say, "Wherever They're like puppets. It's theirs to use. Why don't they you are, there's a buddha." Your mind is the buddha. see it? Don't use a buddha to worship a buddha. The Buddha said people are deluded. This is why Even if a buddha or bodhisattva should suddenly when they act they fall into the River of Endless appear before you, there's no need for reverence. This Introduction to Asian Philosophy Chinese Buddhism—13 mind of ours is empty and contains no such form. Those who hold onto appearances are devils. They fall The from the Path. Why worship illusions born of the mind? Those who worship don't know, and those who know [This first part of The Platform Sutra recounts the story of don't worship. By worshiping you come under the spell how Hui-neng became the Sixth Patriarch of Chan of devils. I point this out because I'm afraid you're Buddhism. Hui-neng, who is depicted as an illiterate, manual unaware of it. The basic nature of a buddha has no such laborer from a barbarian village, ends up being the one who form. Keep this in mind, even if something unusual earns the Ancestor’s robe and bowl (the sign of the Patriarch) should appear. Don't embrace it, and don't fear it, and in demonstrating the perfection of wisdom (prajïäpäramitä) don't doubt that your mind is basically pure. Where in his verse brilliantly expressing çünyatä, the fundamental could there be room for any such form? Also, at the emptiness of all things.] appearance of spirits, demons, or divine beings, conceive neither respect nor fear. Your mind is basically Once, when the Patriarch had arrived at Pao-un empty. All appearances are illusions. Don't hold on to , Prefect Wei of Shao-chou and other officials appearances. went there to ask him to deliver public lectures on If you envision a buddha, a dharma, or a.bodhisattva Buddhism in the hall of Ta-fan in the city and conceive respect for them, you relegate yourself to [Canton]. the realm of mortals. If you seek direct understanding, In due course, there were assembled [in the lecture don't hold on to any appearance whatsoever, and you'll hall] Prefect Wei, government officials, and Confucian succeed. I have no other advice. The sutras say, "All scholars, about thirty each, and bhikshus, bhikshunis, appearances are illusions." They have no fixed Taoists, and laymen to the number of about one existence, no constant form. They're impermanent. thousand. After the patriarch had taken his seat, the Don't cling to appearances, and you'll be of one mind congregation in a body paid him homage and asked with the Buddha. The sutras say, "That which is free of him to preach on the fundamental laws of Buddhism, all form is the buddha." whereupon His Holiness delivered the following But why shouldn't we worship buddhas and bodhisattvas? address: Devils and demons possess the power of Learned Audience, our essence of mind [literally, manifestation. They can create the appearance of self-nature], which is the seed or kernel of bodhisattvas in all sorts of guises. But they're false. enlightenment [bodhi], is pure by nature, and by making None of them are buddhas. The buddha is your own use of this mind alone we can reach buddhahood mind. Don't misdirect your worship. directly. Now let me tell you something about my own Buddha is Sanskrit for what you call aware, life and how I came into possession of the esoteric miraculously aware. Responding, perceiving, arching teaching of the Dhyana [Ch’an] school. your brows, blinking your eyes, moving your hands My father, a native of Fan-yang, was dismissed from and feet, it's all your miraculously aware nature. And his official post and banished to be a commoner in this nature is the mind. And the mind is the buddha. Hsin-chou in Kwangtung. I was unlucky in that my And the buddha is the path (Dao). And the path (Dao) father died when I was very young, leaving my mother is (chan). But the word zen is one that remains a poor and miserable. We moved to Kuang-chou puzzle to both mortals and sages. Seeing your nature is [Canton] and were then in very bad circumstances. zen. Unless you see your nature, it's not zen. . . . I was selling firewood in the market one day, when one of my customers ordered some to be brought to his shop. Upon delivery being made and payment The Zen Teaching of . , trans. New received, I left the shop, outside of which I found a man York: North Point Press, 1987. reciting a sutra. As soon as I heard the text of this sutra my mind at once became enlightened. Thereupon I * * * asked the man the name of the book he was reciting and was told that it was the . I further inquired whence he came and why he recited this particular sutra. He replied that he came from Tung- Introduction to Asian Philosophy Chinese Buddhism—14 shan monastery in the Huang-mei district of Ch'i-chou; The patriarch one day assembled all his disciples and that the abbot in charge of this temple was Hung-jen, said to them, "The question of incessant rebirth is a the fifth patriarch; that there were about one thousand momentous one. Day after day, instead of trying to free disciples under him; and that when he went there to yourselves from this bitter sea of life and death, you pay homage to the patriarch, he attended lectures on seem to go after tainted merits only [i.e., merits that this sutra. He further told me that His Holiness used to cause rebirth]. Yet merits will be of no help if your encourage the laity as well as the monks to recite this essence of mind is obscured. Go and seek for prajna in scripture, as by doing so they might realize their own your own mind and then write me a stanza about it. He essence of mind, and thereby reach buddhahood who understands what the essence of mind is will be directly. given the robe [the insignia of the patriarchate] and the It must be due to my good karma in past lives that I Dharma [i.e., the esoteric teaching of th Dhyana heard about this, and that I was given ten taels for the school], and I shall make him the sixth patriarch. Go maintenance of my mother by a man who advised me away quickly. Delay not in writing the stanza, as to go to Huang-mei to interview the fifth patriarch. deliberation is quite unnecessary and of no use. The After arrangements had been made for her, I left for man who has realized the essence of mind can speak of Huang-mei, which took me less than thirty days to it at once, as soon as he is spoken to about it; and he reach. cannot lose sight of it, even when engaged in battle." I then went to pay homage to the patriarch, and was Having received this instruction, the disciples asked where I came from and what I expected to get withdrew and said to one another, "It is of no use for us from him. I replied, "I am a commoner from Hsin-chou to concentrate our mind to write the stanza and submit of Kwangtung. I have traveled far to pay you respect it to His Holiness, since the patriarchate is bound to be and I ask for nothing but buddhahood. " won by -hsiu, our instructor. And if we write "You are a native of Kwangtung, a barbarian? How perfunctorily, it will only be a waste of energy." Upon can you expect to be a buddha?" hearing this, all of them made up their minds not to I replied: "Although there are northern men and write and said, "Why should we take the trouble? southern men, north and south make no difference to Hereafter, we will simply follow our instructor, Shen- their buddhanature. A barbarian is different from Your hsiu, wherever he goes, and look to him for guidance." Holiness physically, but there is no difference in our Meanwhile, Shen-hsiu reasoned thus with himself: buddha-nature." "Considering that I am their teacher, none of them will He was going to speak further to me, but the take part in the competition. I wonder whether I should presence of other disciples made him stop short. He write a stanza and submit it to His Holiness. If I do not, then ordered me to join the crowd to work. how can the patriarch know how deep or superficial "May I tell Your Holiness," said I, "that prajna my knowledge is? If my object is to get the dharma, my [transcendental wisdom] often rises in my mind. When motive is a pure one. If I were after the patriarchate, one does not go astray from one's own essence of mind, then it would be bad. In that case, my mind would be one may be called the 'field of merits.' I do not know that of a worldling and my action would amount to what work Your Holiness would ask me to do." robbing the patriarch's holy seat. But if I do not submit "This barbarian is too-bright," he remarked. "Go to the stanza, I shall never have a chanc of getting the the stable and speak no more." I then withdrew myself dharma. A very difficult point to decide, indeed!" to the backyard and was told by a lay brother to split In front of the patriarch's hall there were three firewood and to pound rice. corridors, the walls of which were to be painted by a More than eight months after, the patriarch saw me court artist named Luchen with pictures from the one day and said, "I know your knowledge of Lankavatara-sutra depicting the transfiguration of the Buddhism is very sound, but I have to refrain from assembly, and with scenes showing the genealogy of speaking to you lest evildoers should do you harm. Do the five patriarchs; for the information and veneration you understand?" of the public. "Yes, sir, I do," I replied: "To avoid people taking When Shen-hsiu had composed his stanza he made notice of me, I dare not go near your hall." several attempts to submit it to the patriarch, but as soon as he went near the hall his mind was so Introduction to Asian Philosophy Chinese Buddhism—15 perturbed that he sweated all over. He could not screw they might realize the essence of mind. After they had up courage to submit it, although in the course of four recited it, all of them exclaimed, "Well done!" days he made altogether thirteen attempts to do so. At midnight, the patriarch sent for Shen-hsiu to come Then he suggested to himself, "It would be better for to the hall, and asked him whether the stanza was me to write it on the wall of the corridor and let the written by him or not. patriarch see it for himself. It he approves it, I shall "It was, sir," replied Shen-hsiu. "I dare not be so vain come out to pay homage, and tell him that it is done by as to expect to get the patriarchate, but I wish Your me; but if he disapproves it, then I shall have wasted Holiness would kindly tell me whether my stanza several years in this mountain in receiving homage shows the least grain of wisdom. " from others that I by no means deserve! In that case, "Your stanza," replied the patriarch, "shows that you what progress have I made in learning Buddhism?" have not yet realized the essence of mind. So far you At twelve o'clock that night he went secretly with a have reached the door of enlightenment, but you have lamp to write the stanza on the wall of the south not yet entered it. To seek for supreme enlightenment corridor, so that the patriarch might know what with such an understanding as yours can hardly be spiritual insight he had attained. The stanza read: successful. "To attain supreme enlightenment, one must be able Our body is the , to know spontaneously one's own nature or essence of And our mind a mirror bright. mind, which is neither created nor can it be annihilated. Carefully we wipe them hour by hour, From kshana to kshana [thought moment to thought And let no dust alight. moment], one should be able to realize the essence of mind all the time. All things will then be free from As soon as he had written it he left at once for his restraint [i.e., emancipated]. Once the Tathata [suchness, room, so nobody knew what he had done. In his room another name for the essence of mind] is known, one he again pondered: "When the patriarch sees my stanza will be free from delusion forever; and in all tomorrow and is pleased with it, I shall be ready for the circumstances one's mind is absolute truth. If you can dharma; but if he says that it is badly done, it will mean see things in such a frame of mind you will have known that I am unfit for the Dharma, owing to the misdeeds the essence of mind, which is supreme enlightenment. in previous lives that thickly becloud my mind. It is "You had better go back to think it over again for a difficult to know what the patriarch will say about it!" couple of days, and then submit me another stanza. If In this vein he kept on thinking until dawn, as he could your stanza shows that you have entered the door of neither sleep nor sit at ease. enlightenment, I will transmit to you the robe and the But the patriarch knew already that Shen-hsiu had Dharma." not entered the door of enlightenment, and that he had Shen-hsiu made obeisance to the patriarch and left. not known the essence of mind. For several days, he tried in vain to write another In the morning, he sent for Lu-chen, the court artist, stanza. This upset his mind so much that he was as ill and went with him to the south corridor to have the at ease as if he were in a nightmare, and he could find walls there painted with pictures. By chance, he saw the comfort neither in sitting nor in walking. stanza. "I am sorry to have troubled you to come so far," Two days after, it happened that a young boy who he said to the artist. "The walls need not be painted was passing by the room where I was pounding rice now, as the sutra says, 'All forms or phenomena are recited loudly the stanza written by Shen-hsiu. As soon transient and illusive.' It will be better to leave the as I heard it, I knew at once that the composer of it had stanza here, so that people may study it and recite it. If not yet realized the essence of mind. For although I had they put its teaching into actual practice, they will be not been taught about it at that time, I already had a saved from the misery of being born in these evil realms general idea of it. of existence. The merit gained by one who practices it "What stanza is this?" I asked the boy. will be great indeed!” "You barbarian," he replied, "don't you know about He then ordered to be burned, and all his it? The patriarch told his disciples that the question of disciples to pay homage to it and to recite it, so that incessant rebirth was a momentous one, that those who wished to inherit his robe and dharma should write Introduction to Asian Philosophy Chinese Buddhism—16 him a stanza, and that the one who had an Next day, the patriarch came secretly to the room understanding of the essence of mind would get them where the rice was pounded. Seeing that I was working and be made the sixth patriarch. Elder Shen-hsiu wrote there with a stone pestle, he said to me, "A seeker of the this formless stanza on the wall of the south corridor path risks his life for the dharma. Should he not do so?" and the patriarch told us to recite it. He also said that Then he asked, "Is the rice ready?" those who put its teaching into actual practice would "Ready long ago," I replied, "only waiting for the attain great merit, and be saved from the misery of sieve." He knocked the mortar thrice with his stick and being born in the evil realms of existence." left. I told the boy that I wished to recite the stanza too, so Knowing what his message meant, in the third watch that I might have an affinity with its teaching in future of the night I went to his room. Using the robe as a life. I also told him that although I had been pounding screen so that none could see us, he expounded the rice there for eight months I had never been to the hall, Diamond Sutra to me. When he came to the sentence, and that he would have to show me where the stanza "One should use one's mind in such a way that it will be was to enable me to make obeisance to it. free from any attachment," I at once became thoroughly The boy took me there and I asked him to read it to enlightened, and realized that all things in the universe me, as I am illiterate. A petty officer of the Chiang-chou are the essence of mind itself. district named Chang Tih-yung, who happened to be "Who would have thought," I said to the patriarch, there, read it out to me. When he had finished reading "that the essence of mind is intrinsically pure! Who I told him that I also had composed a stanza, and asked would have thought that the essence of mind is him to write it for me. "Extraordinary indeed," he intrinsically free from becoming or annihilation! Who exclaimed, "that you also can compose a stanza!" would have thought that the essence of mind is "Don't despise a beginner," said I, "if you are a seeker intrinsically self-sufficient! Who would have thought of supreme enlightenment. You should know that the that the essence of mind is intrinsically free from lowest class may have the sharpest wit, while the change! Who would have thought that all things are the highest may be in want of intelligence. If you slight manifestation of the essence of mind!" others, you commit a very great sin." Knowing that I had realized the essence of mind, the "Dictate your stanza," said he. "I will take it down for patriarch said, "For him who does not know his own you. But do not forget to deliver me, should you mind there is no use learning Buddhism. On the other succeed in getting the dharma!" hand, if he knows his own mind and sees intuitively his My stanza read: own nature, he is a hero, a teacher of gods and men, a buddha." There is no bodhi tree, Thus, to the knowledge of no one, the dharma was Nor stand of a mirror bright. transmitted to me at midnight, and consequently I Since all is void, became the inheritor of the teaching of the Sudden Where can the dust alight? school as well as of the robe and the begging bowl.

"When he had written this, all disciples and others This selection taken from “The Enlightenment of Hui- who were present were greatly surprised. Filled with neng,” in Entering the Stream: An Introduction to the admiration, they said to one another, "How wonderful! Buddha and his Teachings, Samuel Bercholz and Sherab No doubt we should not judge people by appearance. Chodzin Kohn eds. (Boston: Shambala Press, 1993). How can it be that for so long we have made a bodhisattva incarnate work for us?" Seeing that the crowd was overwhelmed with amazement, the patriarch rubbed off the stanza with his shoe, lest jealous ones should do me injury. He expressed the opinion, which they took for granted, that the author of this stanza had also not yet realized the essence of mind. Introduction to Asian Philosophy Chinese Buddhism—17

Key Terms Wade. Giles (Japanese)

Ching-t’u Jingtu (Jodo)

Ch’an Chan (Zen)

Ch’an-ting Chanding ()

Kung-an Gongan () Introduction to Asian Philosophy Chinese Buddhism—18

Questions

1. Who was Kumarajiva and what was special about his role in the historical development of Buddhism in China?

2. What is the distinguishing teaching of Tiantai Buddhism and how is this teaching expressed in the Lotus Sutra?

3. What is the distinguishing of Huayan Buddhism and how is this teaching expressed in the Avatamsaka Sutra?

4. What is the distinguishing teaching of and how is this teaching expressed in the Land of Bliss Sutra?

5. Who was Bodhidharma and what was his role in the historical development of Buddhism in China?

6. What is so significant in revealing the essential teaching of Chan Buddhism about the story in The Platform Sutra about how became the Sixth Patriarch of Chan Buddhism? What is the difference between Huineng’s verse and that of Shenxiu (Shen-hsiu)?

7. Who was Linji and what did he add to the practice of Chan Buddhism? What is the difference between the two main schools of Chan Buddhism?

8. In what ways does Chan Buddhism suggest the influence of Daoism?