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On an Early Chan History and Its Contexts The Mystique of Transmission: On an Early Chan History and Its Contexts Wendi L. Adamek Columbia University Press The Mystique of Transmission Image only available in print edition on an early chan history and its contexts Columbia University Press New York Columbia University Press Publishers Since 1893 New York Chichester, West Sussex Copyright © 2007 Columbia University Press All rights reserved Columbia University Press and the author express appreciation to Barnard College, the Chiang Ching-kuo Foundation, and University Seminars at Columbia University for subvention grants that assisted in the publication of this book. Library of Congress Cataloging-in-Publication Data Adamek, Wendi Leigh. The Mystique of transmission : on an early Chan history and its contexts / Wendi L. Adamek. p. cm. Includes bibliographical references and index. isbn 13: 978-0-231-13664-8 (alk. paper) — isbn 13: 978-0-231-51002-8 (e-book) isbn 10: 0-231-13664-1 (alk. paper) — isbn 10: 0-231-51002-0 (e-book) 1. Zen Buddhism. I. Title. II. Title: On an early Chan history and its contexts. bq9265.4.a33 2006 294.3΄927—dc22 2006026588 ♾ Columbia University Press books are printed on permanent and durable acid-free paper. Printed in the United States of America c 10 9 8 7 6 5 4 3 2 1 For the Venerable Wuzhu ♍ѻ Contents Acknowledgments xiii part 1 the mystique of transmission 1 chapter 1. Authority and Authenticity 3 Fabrications 3 On the Background of the Lidai fabao ji 6 An Overview 12 chapter 2. Transmission and Translation 17 The Challenge of Continuity 17 Summary of the Contents of the Lidai fabao ji 19 Emperor Ming of the Han 21 Daoan and Transmission of Forms 23 Buddhabhadra and Transmission of Lineage 33 Huiyuan’s Transmission of Space and Place 40 The Mystique of Legitimacy 52 Conclusion 54 viii Contents chapter 3. Transmission and Lay Practice 55 The Interdependence of Lay and Ordained Practice 55 Criteria of Authenticity of the Dharma and the Authority of the Ordained 58 The Role of the Bodhisattva Precepts in Lay Devotional Practice 67 Conclusion 88 chapter 4. Material Buddhism and the Dharma Kings 91 The Dangers of Empire 91 The Northern Wei and Spiritual Materialism 92 Empires of Signs 98 TheFu fazang zhuan 101 The Legacy of Tiantai Zhiyi 110 TheRenwang jing 114 The Sanjie (Three Levels) Movement 120 Imaginary Cultic Robes 128 Conclusion 134 chapter 5. Robes and Patriarchs 136 The “Chan” Question 136 Tales of the Chan Patriarchs 138 A Genealogy of Patriarchal Lineages 158 Shenhui’s Rhetoric 171 Inconceivable Robes in the Vajrasamādhi-sūtra and the Platform Sūtra 179 Robes Purple and Gold 182 The Reforms of Emperor Xuanzong 189 chapter 6. Wuzhu and His Others 194 The Second Part of theLidai fabao ji 194 A Note About Style 195 Contents ix Mass Precepts Ceremonies and Formless Precepts 197 Transmission from Wuxiang to Wuzhu 204 Locating Wuzhu 214 Antinomianism in the Monastery 218 Women in the Lidai fabao ji 226 Daoists in the Dharma Hall 237 chapter 7. The Legacy of the Lidai fabao ji 253 The Portrait-Eulogy for Wuzhu 254 Developments After the Lidai fabao ji 276 Conclusion 292 part 2 annotated translation of the lidai fabao ji 297 section 1. Sources and the Legend of Emperor Ming of the Han (t. 51. 179a1–179c4) 300 section 2. Buddhism in China (t. 51. 179c4–180a2) 305 section 3. Transmission from India to China (the Fu fazang zhuan) (t. 51. 180a2–180c2) 307 section 4. The First Patriarch, Bodhidharmatrāta (t. 51. 180c3–181a18) 310 section 5. The Second Patriarch, Huike (t. 51. 181a19–181b18) 313 section 6. The Third Patriarch, Sengcan (t. 51. 181b19–181c8) 315 section 7. The Fourth Patriarch, Daoxin (t. 51. 181c9–182a10) 316 x Contents section 8. The Fifth Patriarch, Hongren (t. 51. 182a11–182b5) 319 section 9. The Sixth Patriarch, Huineng, Part 1 (t. 51. 182b6–182c16) 320 section 10. Dharma Master Daoan and Scripture Quotations (t. 51. 182c17–183c1) 323 section 11. Huineng, Part 2 (t. 51. 183c1–184a6) 328 section 12. Zhishen and Empress Wu (t. 51. 184a6–184b17) 330 section 13. Chan Master Zhishen (t. 51. 184b18–184c2) 333 section 14. Chan Master Chuji (t. 51. 184c3–184c16) 334 section 15. Chan Master Wuxiang (t. 51. 184c17–185b14) 335 section 16. The Venerable Shenhui (t. 51. 185b14–185c26) 339 section 17. Discourses of the Venerable Wuzhu (t. 51. 185c26–186a14) 342 section 18. Wuzhu and Wuxiang (t. 51. 186a15–187c7) 343 section 19. Du Hongjian’s Arrival in Shu (t. 51. 187c7–188b21) 352 section 20. Du Hongjian and Wuzhu Meet (t. 51. 188b21–189b22) 356 section 21. Cui Gan Visits Wuzhu (t. 51. 189b22–190b16) 362 section 22. Dialogue with Chan Master Tiwu (t. 51. 190b16–190c18) 368 section 23. Dialogue with Chan Master Huiyi (t. 51. 190c18–22) 370 section 24. Dialogue with Masters Yijing, Zhumo, and Tangwen (t. 51. 190c22–191a27) 370 Contents xi section 25. Dialogue with Master Jingzang (t. 51. 191a28-b17) 373 section 26. Dialogue with Master Zhiyi (t. 51. 191b18–c2) 374 section 27. Dialogue with Master Zhongxin (t. 51. 191c2–15) 375 section 28. Dialogue with Dharma Master Falun (t. 51. 191c15–192a7) 376 section 29. Dialogue with the Brothers Yixing and Huiming (t. 51. 192a7–24) 378 section 30. Dialogue with Changjingjin and Liaojianxing (Female Disciples) (t. 51. 192a24–b18) 379 section 31. Excerpts and Quotations, Part 1 (t. 51. 192b18–193a15) 381 section 32. Excerpts and Quotations, Part 2 (t. 51. 193a15–b2) 385 section 33. Tea Gāthā (t. 51. 193b2–19) 386 section 34. Dialogue with Daoists (t. 51.193b20–194a20) 388 section 35. Dialogue with Dharma Masters (t. 51.194a20–194b1) 392 section 36. Dialogue with Vinaya Masters (t. 51.194b1–194c15) 392 section 37. Dialogue with Treatise Masters (t. 51.194c16–195a2) 395 section 38. Trading Quotations with Masters Daoyou, Mingfa, and Guanlu (t. 51.195a2–12) 397 section 39. Taking on Chan Disciples While Drinking Tea (t. 51.195a12–29) 398 xii Contents section 40. Dialogue with Master Xiongjun (t. 51.195a29–b3) 399 section 41. Dialogue with Master Fayuan, Accompanied by His Mother (t. 51.195b3–22) 399 section 42. Discourse to Lay Donors (t. 51.195b23–c13) 401 section 43. Portrait-Eulogy and Final Scene (t. 51.195c15–196b6) 402 Notes 407 Appendix 511 Abbreviations 521 Bibliography 523 Index 557 Acknowledgments orking on a long-term project is an excellent exercise in in- terdependence, as one becomes aware that one’s work is com- Wposed entirely of gifts and debts. However, this does not mean that one can dispense with the standard caveat: Nothing is mine alone but the mistakes, for which I take full responsibility. As this is a dissertation-based project, my appreciations extend back to many teachers, mentors, and friends, but for the sake of brevity I will mention only those who contributed directly to this project. I am thankful to have studied, albeit too briefly, with the late Michel Strickmann. To Carl Bielefeldt and Bernard Faure I owe more than I can possibly express. My long graduate career gave me the privilege of getting to know them and their families, and I would also like to thank Dominique Choël-Faure for her warmth, good humor, and good advice. To Bernard I owe the guru-gift, for his work and example have shown me the value of life “at the cross- roads.” I have also been grateful for the fellowship and feedback of fellow students from Stanford and other institutions through the years, espe- cially Helen Baroni, Michael Como, Franco Gatti, David Gardiner, Hank Glassman, Akemi Iwamoto, John Kieschnick, Max Moerman, Elizabeth Morrison, James Robson, and Jonathan Silk. I am especially grateful to Elizabeth Morrison for her careful reading of early drafts of this work. During my three years of research in Kyoto, I received guidance and assistance from nearly everyone I met, as I was so clearly in need of it. My stay in Kyoto was made possible by the sponsorship of Professor Ka- tsumi Mimaki of Kyoto University, whose erudition, warmth, and humor are a pleasure to recall. I would like to express special thanks to Professor xiv Acknowledgments Yanagida Seizan for offering the hospitality of the International Research Institute for Zen Buddhism at Hanazono College, giving me many valuable research materials, and providing the research assistantship that made it possible for me to extend my stay in Japan. Professor Yanagida’s seminars, as well as his awe-inspiring published work on early Chan, are part of the foundations of this project. I am also grateful to Professor Koga Hidehiko for allowing me to attend his seminar on the Lidai fabao ji at Hanazono College. Much appreciation is due to Urs App, who during his tenure as Professor Yanagida’s assistant at the International Research Institute cre- ated many superlative electronic research tools for Chan/Zen scholars. My work also owes a great deal to weekly visits to my tutor Chizuko Inui, whose guidance is behind many Kyoto research projects. As I spent sev- eral years occupying a desk at the School of East Asian Studies of the Italian Institute of Kyoto, I cannot adequately express the extent of my gratitude to the former director of the school, the late Antonino Forte, for his generous hospitality and friendship. Dr. Michael Cooper, former editor of Monumenta Nipponica, has contributed many years of pep talks, good cheer, and excellent correspondence. I would also like to convey my respectful thanks to the late Morinaga Soko Rōshi of Daishū-in temple in Kyoto, Ursula Jarand and Daijō Minick of Daishū-in West in California, and the Venerable Chongmok of Haein-sa in Korea, for their encourage- ment and support.
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