Qisong and Lineage in Chinese Buddhism (Sinica Leidensia
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Th e Power of Patriarchs Sinica Leidensia Edited by Barend J. ter Haar and Maghiel van Crevel In co-operation with P.K. Bol, D.R. Knechtges, E.S. Rawski, W.L. Idema, H.T. Zurndorfer VOLUME 94 Th e Power of Patriarchs Qisong and Lineage in Chinese Buddhism By Elizabeth Morrison LEIDEN • BOSTON 2010 Front cover: Photograph by Benjamin Marks of a detail from a rubbing from the collection of Wendi Adamek. The rubbing is of the carving of Indian patriarchs in the Dazhusheng ku ⡨Ẑ侗䧠 near Lingquan Monastery 暉㰊⬻ in Anyang ⫊斾 county, Henan. Th is book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Morrison, Elizabeth (Elizabeth A.) Th e power of patriarchs : Qisong and lineage in Chinese Buddhism / by Elizabeth Morrison. p. cm.—(Sinica Leidensia, ISSN 0169-9563 ; v. 94) Revision of the author’s dissertation (Ph. D.—Stanford University, 2004). Includes bibliographical references and index. ISBN 978-90-04-18301-8 (hardback : alk. paper) 1. Zen priests—China—Lineage—History. 2. Qisong, 1007–1071. 3. Patriarchy— Religious aspects—Zen Buddhism. 4. Zen Buddhism—China—History. I. Title. II. Title: Qisong and lineage in Chinese Buddhism. III. Series. BQ9262.9.C5M67 2010 294.3’61—dc22 2009053521 ISSN 0169-9563 ISBN 978 90 04 18301 8 Copyright 2010 by Koninklijke Brill NV, Leiden, Th e Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV provided that the appropriate fees are paid directly to Th e Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. printed in the netherlands CONTENTS Acknowledgements ............................................................................ vii Abbreviations ..................................................................................... ix Introduction Chinese Buddhism, Lineage, and Qisong ........... 1 PART ONE THE GENEALOGY OF LINEAGE Chapter One Buddhist Notions of Succession and Transmission in India and Pre-Chan China ............................ 13 Chapter Two Th e Emergence of Chan Lineage ........................ 51 PART TWO THE LIFE OF QISONG Chapter Th ree Th e Life of Qisong ............................................... 91 Chapter Four “Th e Great Succession is Not Clear”: Qisong’s Composition of the True Lineage Texts and the Campaign for Th eir Acceptance at Court .......................... 131 PART THREE QISONG ON LINEAGE AND HISTORY Chapter Five Qisong as Historian: A Reading of the First Fascicle of the Critical Essay on the True Lineage of the Transmission of the Dharma ....................................................... 169 Chapter Six Qisong on Lineage: Th e Critical Essay Revised and Defended ................................................................................. 195 vi contents Concluding Remarks ......................................................................... 225 Appendix: Translation of the Critical Essay ................................. 229 Bibliography ........................................................................................ 285 Index .................................................................................................... 299 ACKNOWLEDGEMENTS My thanks go fi rst to my teachers, Bernard Faure, Carl Bielefeldt, and Ellen Neskar. I am deeply grateful to each of them. Arnie Eisen, Alice Bach, and P.J. Ivanhoe all off ered encouragement at crucial junctions. Janet Gyatso, who taught me as an undergraduate and set me on the path to graduate school, also provided valuable counsel as I faced the demands of graduate study. A reading group with John Kieschnick and Wendi Adamek, both busy with dissertations but willing to meet weekly, was a highlight of my time at Stanford. Th e research project with which this book began arose directly out of our sessions together, and John and Wendi have been helpful for the trajectory of the project as a whole. James Rob- son, Hank Glassman, Max Moerman, and Michael Como also aided me in various ways during graduate school and beyond. Ari Borrell, Alan Cole, Chen Jinhua, Th omas Wilson, Morten Schlütter, Linda Penkower, and Griff Foulk all helped me signifi cantly during the writ- ing of the dissertation or its revision into the present work. John and Jinhua were especially generous with their help with translation work; Alan, Morten, Linda, and Griff all read the dissertation or manuscript in its entirety and off ered invaluable comments. Th e Chiang Ching-Kuo Foundation has twice supported me, fi rst with a dissertation research grant in 1997–98 that allowed me several months in Kyoto and again in 2007–08 with a junior scholar grant that gave me time, including a long research trip to Taiwan, to start a new project while fi nishing this one. In Kyoto, Hubert Durt and Robert Duquenne of the École Française d’Extrême-Orient and Ara- maki Noritoshi and Nishiwaki Tsuneki at Kyoto University were very welcoming and helpful. Th e Scuola Italiana di Studi sull’Asia Orientale also provided an ideal haven while in Kyoto. In Taipei, Liu Shu-fen and Paul Katz at Academia Sinica were particularly kind and helpful, both academically and personally. An Evans-Wentz Graduate Fellow- ship in 1998–99 also gave me additional support. I have been very fortunate to have the colleagues I do in the Religion Department at Middlebury College. Bill Waldron, Larry Yarbrough, James Davis and Burke Rochford, in particular, have been the source of much excellent advice. viii acknowledgements My thanks to two anonymous manuscript readers for their careful reading and many judicious comments. I thank my parents Scott and Judy Morrison for decades of gentle, loving, unquestioning support. My brother Jay Morrison, his wife Sina Hanson, my husband’s parents Peter and Jean Marks, his sister Annie Marks, his brother Sam Marks, and Sam’s wife Lauren Pesso have also, in a multitude of ways, big and small, helped me complete this project. I also want to thank Jackie Scott for the ongoing series of conversa- tions that sustains our long-distance friendship and my spirits. I also want to acknowledge Chris and Beth Keathley, who oft en fortifi ed me with a cup of hot tea and a long encouraging conversation. Finally, I thank my husband Ben Marks for his confi dence in me and for years of encouragement and support as well as many wonder- ful distractions, including our children Sophie and Eli, who, for their part, are mystifi ed that anyone would write a book without pictures. ABBREVIATIONS T. Taishō shinshū daizōkyō ⡨㪤㓱Ἧ⡨唐䳔, ed. Takakusa Junjirō and Watanabe Kaigyoku (Tokyo: Taishō issaikyō kankōkai, 1924–32), with volume, number, page, register and line, as nec- essary. XZJ Xu zangjing ䷍唐䳔. Reprint of Dai Nihon zokuzōkyō. Taibei: Xinwenfeng, 1968–70, with volume, number, page, register, and line, as necessary. ZZ Dai Nihon zokuzōkyō ⡨㔦㙭䷍唐䳔, ed. Nakano Tatsue (Kyoto: Zōkyō shoin, 1905–1912). INTRODUCTION CHINESE BUDDHISM, LINEAGE, AND QISONG Chinese Buddhism Chinese Buddhism, a complex and rich tradition, arose out of the convergence of classical and popular Chinese culture with Buddhist teachings and practices that began arriving from South and Central Asia in the fi rst century of the common era. Modern scholars have struggled to understand and characterize this profoundly important cultural event, as can be seen in the title of Erik Zürcher’s ground- breaking 1959 work, Th e Buddhist Conquest of China: Th e Spread and Adaptation of Buddhism in Early Medieval China. In his title, Zürcher describes two distinct features of Buddhism in China: its success and its adaptation to a new cultural setting. Quite soon aft er the advent of the fi rst Buddhists, Buddhist ideas, institutions, and practices were incorporated into many aspects of Chinese culture. Th e ready absorption of a foreign tradition is par- ticularly striking because before the introduction of Buddhism, the Chinese already possessed a well-developed civilization with ample religious, philosophical, and socio-political traditions of its own—and a sense of superiority to other groups. For Buddhist beliefs and prac- tices to be so widely adopted in China is a “conquest” of sorts. At the same time, this language might be misleading. Th e native traditions of China, even as they reacted to and were aff ected by Buddhism, con- tinued to exist and thrive. Th e Confucian and Daoist traditions and a wide variety of popular religious practices were neither forced under- ground nor rendered extinct by Buddhism. Th e co-existence of the Buddhist tradition with traditional Chinese religions involved both rivalry and complementarity. It also contrib- uted to the development of a rich array of popular religious ideas and rituals that draw on multiple traditions and defy any easy identifi cation with the three “great traditions” of Buddhism, Daoism, and Confu- cianism. And, as Zürcher recognizes in his subtitle, Chinese Buddhists also consciously and unconsciously adapted the Buddhist tradition to Chinese culture. A distinct form of Buddhism emerged, abounding in doctrinal, ritual, and institutional innovation. 2 introduction In considering this development,