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The Teachings of Master Wuzhu: Zen and Religion of No-Religion

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The Teachings of Master Wuzhu: Zen and Religion of No-Religion THE TEACHINGS of MASTER WUZHU TRANSLATIONS FROM THE ASIAN CLASSICS TRANSLATIONS FROM THE ASIAN CLASSICS EDITORIAL BOARD Wm. Theodore de Bary, Chair Paul Anderer Irene Bloom Donald Keene George A. Saliba Wei Shang Haruo Shirane Burton Watson COLUMBIA UNIVERSITY PRESS NEW YORK COLUMBIA UNIVERSITY PRESS Publishers Since 1893 New York Chichester, West Sussex cup.columbia.edu Copyright © 2011 Columbia University Press All rights reserved E-ISBN 978-0-231-52792-7 Library of Congress Cataloging-in-Publication Data The teachings of Master Wuzhu : Zen and religion of no-religion / Wendi L. Adamek. p. cm. — (Translations from the Asian classics) Includes translation from Chinese. Includes bibliographical references and index. ISBN 978-0-231-15022-4 (cloth : alk. paper) — ISBN 978-0-231-15023-1 (pbk.) — ISBN 978-0-231-52792-7 (electronic) 1. Zen Buddhism—China—History. 2. Wuzhu, Master, 714–774. 3. Li dai fa bao ji. 4. Buddhist sects—China—History. I. Adamek, Wendi Leigh. II. Title. III. Series. BQ9262.9.C5L5313 2011 294.3′85—dc22 2010039929 A Columbia University Press E-book. CUP would be pleased to hear about your reading experience with this e-book at [email protected]. References to Internet Web sites (URLs) were accurate at the time of writing. Neither the author nor Columbia University Press is responsible for URLs that may have expired or changed since the manuscript was prepared. Design by Shaina Andrews For MY DEAR DOLPHINS, who piloted me through shark-infested waters you know who you are With warm thanks to the STANFORD HUMANITIES CENTER and THE TEAM at COLUMBIA UNIVERSITY PRESS, with special thanks to Leslie Kriesel and Michael Brackney for stellar editing and indexing PART I | MASTER WUZHU AND THE DEVELOPMENT OF CHAN/ZEN BUDDHISM CHAPTER 1. INTRODUCTION TO THE LIDAI FABAO JI AND MEDIEVAL CHINESE BUDDHISM The Lidai fabao ji (Record of the Dharma-Jewel Through the Generations) Overview Soteriology and Politics: Salvation and Power Medieval Chinese Devotionalism and Merit Practices A Foundational Chan Narrative CHAPTER 2. QUESTIONING WUZHU’S TRANSMISSION Transmission Bodhidharma’s Robe Constructing Patriarchal Lineages A Special Transmission Wuzhu’s Life and the Transmission Controversy CHAPTER 3. RADICAL ASPECTS OF WUZHU’S TEACHINGS From Bodhisattva Precepts to Formless Precepts Indian Mahāyāna Bodhisattva Precepts Precepts Texts Written in China Chan Reinterpretation of the Precepts Wuzhu’s Teachings on the Precepts The “Three Phrases” Controversy Critiques of Wuzhu’s Style of Practice CHAPTER 4. WUZHU’S FEMALE DISCIPLES The Background of the Nun’s Order Women in the Lidai fabao ji CHAPTER 5. WUZHU’S LEGACY Later References to the Bao Tang School Tibetan Traces Sichuan Chan and the Hongzhou School Conclusion PART II | TRANSLATION OF THE LIDAI FABAO JI (RECORD OF THE DHARMA- JEWEL THROUGH THE GENERATIONS) SECTION 1. SOURCES AND THE LEGEND OF EMPEROR MING OF THE HAN (T. 51:179A1–179C4) SECTION 2. BUDDHISM IN CHINA (T. 51:179C4–180A2) SECTION 3. TRANSMISSION FROM INDIA TO CHINA (THE FU FAZANG ZHUAN) (T. 51:180A2–180C2) SECTION 4. THE FIRST PATRIARCH BODHIDHARMATRĀTA (T. 51:180C3– 181A18) SECTION 5. THE SECOND PATRIARCH HUIKE (T. 51:181A19–181B18) SECTION 6. THE THIRD PATRIARCH SENGCAN (T. 51:181B19–181C8) SECTION 7. THE FOURTH PATRIARCH DAOXIN (T. 51:181C9–182A10) SECTION 8. THE FIFTH PATRIARCH HONGREN (T. 51:182A11–182B5) SECTION 9. THE SIXTH PATRIARCH HUINENG, PART 1 (T. 51:182B6–182C16) SECTION 10. DHARMA MASTER DAOAN AND SCRIPTURE QUOTATIONS (T. 51:182C17–183C1) SECTION 11. HUINENG, PART 2 (T. 51:183C1–184A6) SECTION 12. ZHISHEN AND EMPRESS WU (T. 51:184A6–184B17) SECTION 13. CHAN MASTER ZHISHEN (T. 51:184B18–184C2) SECTION 14. CHAN MASTER CHUJI (T. 51:184C3–184C16) SECTION 15. CHAN MASTER WUXIANG (T. 51:184C17–185B14) SECTION 16. THE VENERABLE SHENHUI (T. 51:185B14–185C26) SECTION 17. DISCOURSES OF THE VENERABLE WUZHU (T. 51:185C26– 186A14) SECTION 18. WUZHU AND WUXIANG (T. 51:186A15–187C7) SECTION 19. DU HONGJIAN’S ARRIVAL IN SHU (T. 51:187C7–188B21) SECTION 20. DU HONGJIAN AND WUZHU MEET (T. 51:188B21–189B22) SECTION 21. CUI GAN’S VISIT (T. 51:189B22–190B16) SECTION 22. DIALOGUE WITH CHAN MASTER TIWU (T. 51:190B16–190C18) SECTION 23. DIALOGUE WITH CHAN MASTER HUIYI (T. 51:190C18–22) SECTION 24. DIALOGUE WITH MASTERS YIJING, ZHUMO, AND TANGWEN (T. 51:190C22–191A27) SECTION 25. DIALOGUE WITH MASTER JINGZANG (T. 51:191A28–B17) SECTION 26. DIALOGUE WITH MASTER ZHIYI (T. 51:191B18–C2) SECTION 27. DIALOGUE WITH MASTER ZHONGXIN (T. 51:191C2–15) SECTION 28. DIALOGUE WITH DHARMA MASTER FALUN (T. 51:191C15–192A7) SECTION 29. DIALOGUE WITH THE BROTHERS YIXING AND HUIMING (T. 51:192A7–24) SECTION 30. DIALOGUE WITH CHANGJINGJIN AND LIAOJIANXING (FEMALE DISCIPLES) (T. 51:192A24–B18) SECTION 31. EXCERPTS AND QUOTATIONS, PART 1 (T. 51:192B18–193A15) SECTION 32. EXCERPTS AND QUOTATIONS, PART 2 (T. 51:193A15–B2) SECTION 33. TEA VERSE (T. 51:193B2–19) SECTION 34. DIALOGUE WITH DAOISTS (T. 51:193B20–194A20) SECTION 35. DIALOGUE WITH DHARMA MASTERS (T. 51:194A20–194B1) SECTION 36. DIALOGUE WITH VINAYA MASTERS (T. 51:194B1–194C15) SECTION 37. DIALOGUE WITH TREATISE MASTERS (T. 51:194C16–195A2) SECTION 38. TRADING QUOTATIONS WITH MASTERS DAOYOU, MINGFA, AND GUANLU (T. 51:195A2–12) SECTION 39. TAKING ON CHAN DISCIPLES WHILE DRINKING TEA (T. 51:195A12–29) SECTION 40. DIALOGUE WITH MASTER XIONGJUN (T. 51:195A29–B3) SECTION 41. DIALOGUE WITH MASTER FAYUAN, ACCOMPANIED BY HIS MOTHER (T. 51:195B3–22) SECTION 42. DISCOURSE TO LAY DONORS (T. 51:195B23–C13) SECTION 43. PORTRAIT-EULOGY AND FINAL SCENE (T. 51:195C15–196B6) NOTES BIBLIOGRAPHY INDEX CHAPTER INTRODUCTION TO THE LIDAI FABAOJI AND MEDIEVAL CHINESE BUDDHISM THE LIDAI FABAO JI (RECORD OF THE DHARMA-JEWEL THROUGH THE GENERATIONS) It is, perhaps, one of the earliest attempts to implement a “religion of no-religion.” However, even sympathetic Zen historians are tempted to dismiss the Lidai fabao ji as a self-promoting fiction. It was discredited soon after it was written in the late eighth century and still provokes occasional disparaging comments. The sharpest early critic was Shenqing (d. 814), whose views are discussed in chapter 5. He voiced his objections in the Beishan lu (Record of North Mountain), his voluminous book on the current state of Buddhism in China. The Lidai fabao ji was long considered lost. It was resurrected from among manuscripts accidentally discovered in 1900 in a hidden cache at the Mogao caves, near the Silk Road oasis of Dunhuang. By then there were few other traces of Chan Master Wuzhu (714– 774) and his group, the Bao Tang (Protect the Tang Dynasty) school of Jiannan (Sichuan). The text was probably compiled within a few years after Wuzhu’s death, which makes it one of the most immediate accounts of a Zen master in early Chan/Zen 1 history. Its obscurity also means that it is one of the least reworked. The Lidai fabao ji gives us remarkably lively glimpses of Wuzhu and his interlocutors, both adoring and hostile. It also gives us a window into a world of complex religious and cultural battles, many of which continue to resonate today. OVERVIEW In this first chapter I discuss fundamental aspects of medieval Chinese Buddhist practice in order to convey something of the context from which Chan/ Zen emerged. In the second chapter I focus on Dharma transmission and its role in the contested account of Wuzhu’s life. Throughout the book, I highlight the significance of the practices of merit, repentance, precepts, and transmission, aspects of traditional East Asian Buddhism that have not always assimilated smoothly into contemporary contexts. In the third and fourth chapters I turn to the unusual aspects of Wuzhu’s teachings and community: “formless practice”—Wuzhu’s version of “no-religion”—and his validation of female practitioners. Through the Lidai fabao ji we get a view of the dynamics of a little- known group in the eighth century whose members were involved with some of the same issues that animate contemporary Buddhist practice groups: the consequences of abandoning set forms of practice and the roles of lay and female practitioners. Wuzhu’s exclusion from the emerging Chan orthodoxy is an important theme in chapter 5. There are multiple intriguing factors involved. Most provocative are the accusations by fellow clerics that the Bao Tang disciples misunderstood Chan practice and that they or Wuzhu himself lied about his having received transmission from the Korean Chan master Wuxiang. I also discuss Wuzhu’s controversial role from a broader perspective: the “formless practice” of the Bao Tang community placed limits on its institutional development, and thus could not contribute to the collective and competitive project of building a socially legitimate Chan network. Another issue pertinent to the question of Chan orthodoxy is the uneven writing style in the Lidai fabao ji. Some passages are almost shockingly colloquial, while others are pastiches drawn from a variety of formal Buddhist sources. Wuzhu’s dialogues are rendered in a manner that suggests both scribbling down of lecture notes and dependence on a repetitive template. However, the Baolin zhuan (Transmission of the Baolin Temple), also of questionable literary merit, went on to become a cornerstone text in the development of an orthodox Chan genealogy, while Shenqing’s highly erudite Beishan lu remained relatively obscure. The literary weaknesses of the Lidai fabao ji were probably less determinative than its unreliable transmission account and the radical nature of its practices. I argue that Wuzhu was in many ways ahead of his times, particularly with regard to his abandonment of Buddhist devotionalism and ritual and his willingness to include female practitioners in his informal community. However, the Bao Tang community does not seem to have developed effective alternative means to transmit their ethos.
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