Brill's Encyclopedia of Buddhism

Brill’s Encyclopedia of Buddhism

Volume II: Lives

Editor-in-chief Jonathan A. Silk

Editors Richard Bowring Vincent Eltschinger Michael Radich

Editorial Advisory Board Lucia Dolce Berthe Jansen John Jorgensen Christian Lammerts Francesco Sferra

LEIDEN | BOSTON

Prelims Contributors ...... xi Editors and Editorial Board ...... xxxiii Primary Sources Abbreviations...... xxxv Books Series and Journals Abbreviations ...... xxxvii General Abbreviations ...... xlii Introduction ...... xliv

Section One: Śākyamuni: South Asia ...... 3 Barlaam and Josaphat ...... 39

Section Two:

South & Southeast Asia: Ajātaśatru ...... 51 Āryadeva ...... 60 Āryaśūra...... 70 Asaṅga/Maitreya(nātha) ...... 73 Bhāviveka ...... 81 Brahmā, Śakra, and Māra ...... 85 Buddhaghoṣa...... 92 Buddhas of the Past: South Asia ...... 95 Buddhas of the Past and of the Future: Southeast Asia ...... 109 Candragomin ...... 121 Candrakīrti ...... 125 Ḍākinī ...... 132 Devadatta ...... 141 Dharmakīrti ...... 156 Dharmapāla ...... 168 Dharmottara ...... 173 Dignāga ...... 179 Early Sarvāstivāda Masters ...... 186 Gavampati in Southeast Asia ...... 191 Gopadatta ...... 196 Guṇaprabha...... 198 Haribhadra ...... 204 Haribhaṭṭa ...... 209 Harivarman...... 211 Harṣa ...... 214 Hayagrīva...... 218 Indian Tantric Authors: Overview ...... 228 Jñānagarbha ...... 261 Jñānapāda ...... 264

Jñānaśrīmitra ...... 269 Kamalaśīla ...... 272 Karuṇāmaya ...... 279 Kṣemendra ...... 286 Kumāralāta ...... 293 Mahādeva ...... 298 Maitreya...... 302 Mārīcī ...... 325 Mātṛceṭa ...... 332 Nāgārjuna ...... 335 Paccekabuddhas/Pratyekabuddhas in Indic Sources ...... 348 Phra Malai in Thailand and Southeast Asia ...... 357 Prajñākaragupta ...... 363 Ratnākaraśānti ...... 366 Ratnakīrti ...... 371 Saṅghabhadra ...... 374 Śaṅkaranandana ...... 378 Śaṅkarasvāmin ...... 382 Śāntarakṣita ...... 383 Śāntideva ...... 391 Sarasvatī/Benzaiten ...... 398 Śāriputra ...... 409 Scholars of Premodern Pali Buddhism ...... 420 Seers (ṛṣi/isi) and Brāhmaṇas in Southeast Asia ...... 437 Siddhas ...... 443 Śrīlāta ...... 452 Sthiramati ...... 456 Śubhagupta ...... 458 Tantric Buddhist Deities in Southeast Asia ...... 463 Thera/Therī in Pali and Southeast Asian Buddhism ...... 474 Udbhaṭasiddhasvāmin ...... 479 Upagupta ...... 481 Vāgīśvarakīrti ...... 490 Vasubandhu ...... 492 Vināyaka ...... 507 Yama and Hell Beings in Indian Buddhism ...... 513

East Asia: Ākāśagarbha in East Asia ...... 521 Arhats in East Asian Buddhism ...... 529 Aśvaghoṣa (East Asian Aspects) ...... 540 Avalokiteśvara in East Asia ...... 546 Dizang/Jizō ...... 562 Jianzhen (Ganjin) ...... 571 Mahākāla in East Asia...... 576 Mahākāśyapa in Chan-inspired Traditions ...... 586 Mañjuśrī in East Asia ...... 591 Maudgalyāyana (Mulian) ...... 600 Musang (Wuxiang) ...... 608 Tejaprabhā ...... 612 Yinyuan Longqi (Ingen) ...... 616

China: Amoghavajra ...... 623 An Shigao ...... 630 Chengguan ...... 642 Daoxuan ...... 648 Falin ...... 653 Faxian ...... 657 Fazun ...... 662 Hanshan Deqing ...... 668 Hongzhi Zhengjue ...... 673 Huihong (see Juefan Huihong) Huineng (see Shenxiu) Huiyuan (see Lushan Huiyuan) Jigong ...... 679 Juefan Huihong ...... 684 Liang Wudi ...... 689 Lokakṣema ...... 700 Luo Qing ...... 707 Lushan Huiyuan ...... 711 Mazu Daoyi ...... 722 Mingben (see Zhongfeng Mingben) Nāgārjuna in China ...... 727 Nenghai...... 735 Ouyang Jingwu ...... 741 Ouyi Zhixu ...... 748 Paramārtha ...... 752 Qian Qianyi ...... 759 Qisong ...... 764 Shenhui (see Shenxiu) Shenxiu, Huineng, and Shenhui ...... 768 Śubhākarasiṃha ...... 777 Wumen ...... 782 Wuxiang (see East Asia: Musang) Wuzhu ...... 787 Xiao Ziliang ...... 791 Yinshun ...... 795 Yixing ...... 800 Yuan Hongdao ...... 806 Yuanwu Keqin ...... 810 Zhanran ...... 814 Zhi Qian ...... 818 Zhili ...... 826 Zhixu (see Ouyang Zhixu) Zhiyi ...... 833 Zhongfeng Mingben ...... 839 Zhuhong ...... 844

Korea: Chinul...... 853 Hyujŏng ...... 860 Ich’adon ...... 864

Kihwa ...... 869 Kim Sisŭp ...... 873 Kyŏnghŏ ...... 877 Kyunyŏ ...... 882 Muhak Chach’o ...... 887 Musang (see East Asia) Pou ...... 891 Tosŏn ...... 895 Ŭich’ŏn ...... 900 Ŭisang ...... 903 Wŏnch’ŭk ...... 908 Wŏnhyo ...... 913 Yi Nŭnghwa ...... 918

Japan: Amaterasu Ōmikami ...... 923 Annen ...... 930 Benzaiten (see South and Southeast Asia: Sarasvatī) Dōgen ...... 933 Dōhan ...... 941 Eisai (see Yōsai) Eison ...... 944 En no Gyōja ...... 951 Enchin ...... 956 Ennin ...... 961 Ganjin (see East Asia: Jianzhen) Genshin ...... 967 Hachiman ...... 971 Hakuin ...... 976 Hōnen ...... 980 Ikkyū Sōjun ...... 987 Ingen (see East Asia: Yinyuan Longqi) Ippen Chishin ...... 991 Jakushō ...... 995 Jiun Sonja ...... 998 Jizō (see East Asia: Dizang) Jōjin ...... 1002 Jōkei ...... 1006 Kakuban ...... 1011 Keizan Jōkin ...... 1016 Kōmyō ...... 1020 Kūkai ...... 1026 Kūya ...... 1036 Menzan Zuihō ...... 1041 Monkan ...... 1047 Mugai Nyodai ...... 1057 Mujaku Dōchū ...... 1062 Musō Soseki ...... 1066 Myōe ...... 1071 Nichiren ...... 1076 Nōnin ...... 1088

For use by the Author only | © 2019 Koninklijke Brill NV ®¯°±²°±³ ix Raiyu ...... 1094 Ryōgen...... 1097 Saichō ...... 1102 Saigyō ...... 1107 Shinran...... 1111 Shōtoku Taishi ...... 1117 Tenjin ...... 1122 Tenkai ...... 1128 Yōsai/Eisai ...... 1134 Zaō ...... 1139

Tibetan Cultural Sphere Atiśa and the Bka’ gdams pa Masters ...... 1145 Ge sar of Gling ...... 1159 Gter ston: Tibetan Buddhist Treasure Revealers ...... 1165 Gtsang smyon Heruka ...... 1171 Lcang skya Rol pa’i Rdo rje ...... 1175 Mi la ras pa ...... 1181 The Mongolian Jebdzundamba Khutugtu Lineage ...... 1191 Padmasambhava in Tibetan Buddhism ...... 1197 The Sa skya School’s Five Forefathers ...... 1213 Spirits of the Soil, Land, and Locality in Tibet ...... 1226 Ston pa Gshen rab: The Bön Buddha ...... 1233 Tibet's Crazy Yogins ...... 1239 Tsong kha pa and his Immediate Successors ...... 1246 Worldly Protector Deities in Tibet ...... 1254

Appendix To Volume I: Buddhist Narrative Literature in Japan ...... 1269 Poetry: Japan ...... 1286 Korean Sŏn Literature ...... 1294

Wumen Huikai (無門慧開; 1183–1260) was one of Lamps Merged into One, X. 1566 [LXXX] 479c18– the premier Chinese Chan (禪) Buddhist masters of 480a6), the Zengji xu chuandeng lu (增集續傳 the Southern Song dynasty (1127–1279), best known 燈錄, Expanded Supplemental Transmission of the for composing the Gateless Gate (Wumen guan Lamp Record, X. 1524 [LXXVII] 500a8–b16), and [無門關], T. 2005), a collection of 48 gong’an (公案) the Wudeng quanshu (五燈全書, Complete Five cases with prose and poetic commentary, rst pub- Lamps, X. 1571 [LXXXII] 187a4–b9). Some addi- lished in 1229. Standard modern editions with the tional information about Wumen’s life, such as the original Chinese text and Japanese translation plus names of the various temples at which he delivered annotations include works by Hirata Takashi (1969) sermons, is included in the record compiled by and Nishimura Eshin (1994); Wei Daoru (1997) is an his disciple Pujing (普敬; d.u.) and colleagues, the example of a modern Chinese edition. Wumen Huikai chanshi yulu (無門慧開禪師語錄, The title of this text can also be translated Recorded Sayings of Chan Teacher Wumen Huikai, as Wumen’s Barrier since it makes a pun on the X. 1355). The second part of this text mainly con- author’s name, which literally means “No Gate,” tains Wumen’s poetry written for various occasions. while also referencing with the third character the A brief but valuable discussion in English of Wumen term for “checkpoint” situated at border crossings, and the Gateless Gate is found in Zen Dust (Miura & such as a customs house or a fortress guarding a Sasaki, 1966, 181–185, 308–309). frontier pass or mountain trail, so as to symbolize In contrast to many Chan masters of his time, an entryway onto the spiritual path leading toward Wumen generally shied away from gaining acknowl- religious awakening. According to Wumen’s preface edgement from secular authorities, preferring to the text, “the cases of ancient masters are used instead to lead a secluded and simple life. Born in as brickbats to batter the gate and lead novices in the capital city of Lin’an (臨安, in modern Zhejiang a way that is appropriate to their respective capaci- [浙江] province), where he rst trained and later ties” (T. 2005 [XLVIII] 292b17–18). He also says that a led monasteries, Wumen wandered for many years practitioner’s breakthrough transpires “like getting from temple to temple, wore old and dirty robes, your hands on the great sword of a general who has grew his hair long, and toiled in the elds alongside seized the barrier” (T. 2005 [XLVIII] 293a8). junior colleagues. Of gaunt appearance, unkempt Despite the overall signicance of his main work, garb and disheveled beard, Wumen earned a repu- Wumen’s career is generally considered less note- tation for being an unassuming recluse. An example worthy than those of some of the more exciting of Wumen’s likeness appears without the trappings Song Chan masters who were also known for their that are typical in ritual portraiture of Song Chan extensive gong’an commentaries, including Yuanwu masters, such as an elegant robe or a ceremonial Keqin (圜悟克勤; 1063–1135), Dahui Zonggao (大慧 sta±f or ²³y-whisk (Nishimura, 1994, 210). This paint- 宗杲; 1089–1163), Hongzhi Zhengjue (宏智正覺; ing was probably brought to Japan in 1254 by one 1091–1157), and Wansong Xingxiu (萬松行秀; 1166– of Wumen’s most famous disciples, the prominent 1246). Japanese pilgrim, Shinchi Kakushin (心地覺心; As a 13th-century master, Wumen’s life was not 1207–1298), who is also said to have carried a signed recorded in major transmission of the lamp records copy of the Gateless Gate on his return home containing biographies of eminent Chan monks from studying in China for six years with Wumen listed according to their generation and lineage that (Dumoulin, 1990, 30). were composed between 1004 and 1252. However, On the other hand, the personal life of Wumen there are short entries about his life in several Yuan featured many of the charismatic and eccentric dynasty texts that supplement the Song transmis- qualities typical of paradigmatic Chan monastic sion records. These include the Wudeng huiyuan leaders. He underwent a dramatic crisis of self- lüe (五燈會元續略, Brief Supplements to the Five doubt before attaining a spontaneous experience

© Koninklijke Brill NV, Leiden, BEB, vol. II Also available online – www.brill.com For use by the Author only | © 2019 Koninklijke Brill NV ´µ¶·¸ 783 of enlightenment that was commemorated with One day, while standing next to the altar in the a verse. Following this advance, Wumen became temple hall, Wumen heard drumming to call the abbot at numerous monasteries, at which he deliv- monks to their noontime meal, and he was sud- ered oral discourses that were recorded by devoted denly enlightened. According to a verse about this disciples. Wumen’s approach to the notions of self- event included in his recorded sayings, “The sound reliance and self-realization as the foundation of of a thunderclap on a clear and sunny day,/Opens Chan spirituality is eloquently disclosed in a poem the eyes of living beings throughout the world;/ included in the preface to the Wumen guan: “The All phenomena everywhere bow down in unison;/ Great Way is gateless,/With thousands of di±ferent Mount Sumeru leaps up and dances three twirls” paths./Once the barrier is unlocked,/You stride by (X. 1355 [LVIX] 366b11–12). The next day, Wumen yourself throughout the universe” (T. 2005 [XLVIII] entered the master’s room seeking conrmation of 293a13–14). his attainment. Yuelin said in an o±f-handed man- According to traditional biographical sources ner, “Whenever I think I am looking at kindred spir- cited above, Wumen’s secular surname was Liang its, I see nothing but demons.” Wumen shouted an (梁) and he was raised at Liangzhu (良渚) in Lin’an. exclamation, Yuelin responded in kind, and Wumen He rst studied under Monk Gong (肱和尚) of shouted once more. In that way, his awakening was Tianlong si (天龍寺), near his home, and later went conrmed (X. 1571 [LXXXII] 187a10–11). on to train and receive transmission under master After receiving this proof, Wumen began his Yuelin Shiguan (月林師觀; 1143–1217) at Wanshou teaching career in 1218 and soon gained a strong si (萬壽寺) in Suzhou (蘇州). Wumen thus became following, even as he tried to distance himself an inheritor of the Yangqi (楊岐) stream of the from high rank in the Five Mountains (Wushan Linji (臨濟) school of Chan, which included several [五山]) monastic system. On one occasion, in what innovative gong’an commentators, such as Fenyang became a frequently cited expression of his distinc- Shanzhao (汾陽善昭; 942–1024) and Wuzu Fayan tive approach to interpreting the meaning of Chan (五祖法演; 1024–1104), the teacher of Yuanwu. Yue- enlightenment, while he was giving an informal ser- lin had a reputation for being particularly strict mon (xiaocan [小參]) to his assembly, a monk chal- toward ine±fective practitioners, and was considered lenged him to o±fer in impromptu fashion his own unapproachable by trainees for his extraordinarily verse on the dog gong’an, just as many predecessors sharp verbal attacks, which were designed to catch had done. Wumen then uttered “No!” 20 consecu- students o±f guard and challenge them to radically tive times, as if this expression constituted a four- overcome weaknesses. line poem with ve characters in each line (X. 1355 When Wumen rst met Yuelin, the old mas- [LXVIX] 364c2–6; Blyth, 1966, 2). ter instructed him to ponder the famous gong’an, The 1220s proved a momentous phase in the often mentioned by Wuzu, in which a monk asks history of gong’an commentaries in East Asia. In Zhaozhou (i.e. Zhaozou Congshen [趙州從諗]; Yanjing (modern Beijing), Wansong composed the 778–897), “Does a dog have the Buddha-nature?” Congrong lu (從容録, Record of Serenity) in 1224. and Zhaozhou answers, “No!” (Wu [無]) (X. 1571 Two years later, during Koryŏ dynasty Korea, [LXXXII] 187a4–8). This became the rst test case Hyesim (慧諶; 1178–1234), the successor of Chi- cited in the Gateless Gate. After six years of working nul (知訥; 1158–1210), compiled over one thousand diligently on the case, Wumen still had not found cases with poetic remarks in the Sŏnmun yŏmsong clarity, and he cursed himself for this failure. In an jip (禪門拈頌集, Collection of Prose and Verse e±fort to nally conquer his doubts, Wumen sum- Comments on Cases of the Sŏn School, K. 1505). moned all his will power, and swore that he would Moreover, in 1227, while he was studying at Mount not fall asleep before he succeeded. Every time he Tiantong before departing for Japan, →Dōgen (道元; felt drowsy, he walked the corridors or knocked his 1200–1253) is said to have made a copy of the Biyan head against a temple pillar. The same measures are lu (碧巖錄, Blue Cli±f Record, T. 2004) in a single also attributed to →Zhongfeng Mingben (中峰明本; night, although this account may well be apocry- 1263–1323), one of the great explicators of gong’an phal since the text was supposedly out of circula- through poetic comments of the Yuan dynasty, who tion at the time (Heine, 2014, 5, 28). was believed to be a reincarnation of Wumen (Ishii, Wumen’s work from this remarkable decade 2004, 212–213). contains test cases the master was using to teach

For use by the Author only | © 2019 Koninklijke Brill NV 784 ´µ¶·¸ practitioners when he held a winter retreat in 1228 mainly to help readers memorize the main ideas he at Longxiang si (龍翔寺). This is the work that wished to emphasize, rather than to achieve rhe- was edited by his attendant Zongshao (宗紹) and torical e±fects. Similar to the Blue Clif Record and dedicated by Wumen in honor of the birthday of the Record of Serenity, however, Wumen’s work pri- Emperor Lizong (理宗; 1205–1264, r. 1224–1264) marily features numerous gong’an involving Chan on the fth day of the rst month of 1229 (T. 2005 luminaries such as Zhaozhou and Yunmen (雲門; [XLVIII] 292b3–8), the formally named Chanzong 864–949), but he also selected nine cases from more Wumen guan (禪宗無門關, Gateless Gate of the recent masters, especially Wuzu, whose stories are Chan School). Published by the end of that year, the represented ve times. Gateless Gate was compiled, printed, and distrib- Many recent commentators, such as D.T. Suzuki uted in a relatively short time span. in his “Preface” to a translation by R.H. Blyth (1966, Each gong’an is presented in four parts: a title vii–xi), seem to assume that Wumen closely fol- composed of four characters; the main content of lowed the pedagogical style of Dahui Zonggao, who the case, beginning with the name of the protago- stressed the importance of undergoing a “Great nist; a prose comment that opens with the words Doubt.” Wumen said of the dog case, for instance, “Wumen says” (無門曰); and a verse starting with that understanding Chan is “a matter of rousing “The ode says” (頌曰). It was customary in China at the mass of doubt throughout your body, day and the time that a text might include additions inserted night, and never letting up,” whereby “No!” (無) is by the original author, a subsequent owner, or an like “a red-hot iron ball that you have gulped down editor. Accordingly, the edition of the Gateless Gate and try but are unable to spit out” (T. 2005 [XLVIII] commonly used today in the Taishō canon incorpo- 293a3–5). rates a dedication, preface, postscript, and appen- The best known of Wumen’s numerous foreign dix contributed by Wumen himself, and an untitled students was Shinchi Kakushin. After receiving introduction by Xi Xiang (習巷; d.u.), publisher of ordination as a Zen monk following several years the original edition. Additional materials include of studies in the Shingon (眞言) sect, and then an undated postscript by Menggong (孟拱; d.u.) training under both Zen masters Dōgen and Enni and an appendix titled “Huanglong’s Three Check- Ben’en (圓爾辯圓; 1202–1280) in Japan, Kakushin points” (黄龍三關) written in the late spring of went to China in 1249 hoping to nd Wuzhun Shifan 1230 by Wuliang Zongshou (無量宗壽; d.u.). This (無準師範; 1178–1249), who was Enni’s teacher at was composed as a kind of summation in order to Mount Jing (徑山) near Lin’an during Enni’s stay appreciate and memorialize Wumen’s recent stay at there in the early 1230s. Kakushin soon learned that Ruiyan si (瑞巖寺), where Wumen served as the vis- Wuzhun had died, but met a fellow Japanese monk iting head teacher for the summer retreat’s training named Genshin (源信; d.u.), who directed him to period (T. 2005 [XLVIII] 299b7–20). Also included in Wumen, then abbot of Huguo Renwang si (護國仁 the Taishō edition of the Wumen guan is a 49th case 王寺), also located in the vicinity of the capital. In added in 1246 by Anwan (安晚; d. 1251), a scholar- a well-known story involving puns on their respec- statesman who resided at West Lake in Lin’an, near tive names, when asked by Wumen during their where Wumen was then living (T. 2005 [XLVIII] initial meeting, “My place has no gate; how did you 299c9–20). get in?,” Kakushin answered, “I entered through Unlike the Blue Clif Record and the Record of ‘no gate’ (wumen).” In response to the teacher ask- Serenity, both of which are much longer and more ing how this was achieved, the novice said it was complicated texts lled with countless rhetorical because he already had an “enlightened mind” ²³ourishes and discursive elaborations, Wumen’s (kakushin) (Miura & Sasaki, 1966, 180). writing style tends to be sparse, with shorter case Kakushin received Dharma transmission from narratives and unembellished comments showing Wumen, along with the gift of a robe and a hand- an apparent disregard for literary quality as an end written copy of the Gateless Gate, and a portrait of in itself (Hsieh, 2010). Wumen’s poems do regularly the master. Kakushin published the rst Japanese follow convention by consisting of equal lines of edition of the Gateless Gate at Kōkokuji (興國寺) four, ve, six, or seven characters ending in rhymes. in 1291, but this was eventually lost and the ver- But Wumen’s intent in employing devices like allit- sion generally used today was rst printed in 1405 eration, rhyming compounds, and parallelism seems at a small Rinzai (臨濟) sect temple outside Tokyo

For use by the Author only | © 2019 Koninklijke Brill NV ´µ¶·¸ 785 (Ishii, 2004, 219; Miura & Sasaki, 1966, 308–309). It is said that Wumen still preferred to wear the Largely because of Kakushin’s in²³uence, the Gate- unadorned garb of a simple monk and work in the less Gate became the single most frequently stud- elds, unencumbered by the privileges of his o±ce ied of all the voluminous classical Zen writings or an attendant. He became slighter of build as he during the medieval period in Japan, especially grew older and his robes, tattered and patched, no at temples in the various Rinzai lineages. The text longer t properly (Miura & Sasaki, 1966, 183–184). was also cited frequently by Keizan Jōkin (瑩山紹 He was 78 years old when he died in 1260. His death 瑾; 1268–1325), the fourth patriarch of the Sōtō (曹 poem reads, “Emptiness is unborn,/Emptiness does 洞) sect who was for a time a±liated with Kakushin not die./If you know emptiness,/You and emptiness (Dumoulin, 1990, 139). do not di±fer” (Blyth, 1966, 3, modied). Wumen The impact of the text abroad, however, seems to was very short, and he secretly prayed to be taller have been much greater than it ever was in China, in a future rebirth. On the night he died, a pregnant where it competed for attention with many other woman in his hometown dreamed that Wumen comparable works in the genre of gong’an interpre- approached her carrying a lantern. The next day she tation. While the Gateless Gate was also transmit- gave birth to a boy who grew up to be Zhongfeng ted to Korea in the 13th century, it was probably Mingben, who is described in biographies as much considered less important than some other collec- taller and with bigger feet than average (Heller, tions. This was not the case in Japan. Although for 2014, 30–31). several centuries, because of sectarian rivalries that In recent years, Wumen’s masterwork has sometimes caused the two Zen sects to repudiate regained importance and been commented on in one another, the Sōtō sect leadership condemned dozens of Japanese works, including, in addition to Wumen and his text as heterodox (外道) (Ishii, the editions by Hirata and Nishimura cited above, 2004, 208), it became mainstream during the Edo an analysis by Akizuki Ryōmin (1990) and com- period (1603–1868) when the great reformer Man- ments on various kōan cases by Ishii Seijun (2010). zan Dōhaku (卍山道白; 1636–1715) praised it, with An analysis in Chinese is Yang Dian (2004). The the Blue Clif Record, for revealing the fundamentals Gateless Gate has been translated repeatedly in Eng- of enlightenment (Ishii, 2004, 208). lish and other Western languages. After serving as abbot at more than half a dozen Perhaps the earliest version available in the major temples, in 1246 Wumen retired at age 64 West was included, without any commentary, in to a hill near West Lake in his home region, where Zen Flesh, Zen Bones (Reps & Senzaki, 1957), a com- he founded a small cloister. He hoped to live qui- pilation of several seminal works that was origi- etly there, but until his death, continued to teach a nally published in the 1930s. Among other English steady stream of itinerant monks (X. 1571 [LVXXXII] translations, Blyth (1966) discusses wide-ranging 187b7–8). Chan chronicles also feature his wonder- comparative examples by drawing from medieval working abilities during this late period, especially Christian mysticism, British literature, and the in producing water. One day, a stone at the bottom American poetry of Walt Whitman. Shibayama of the hill suddenly rolled uphill to Wumen’s place, (1974), a famous modern Japanese Zen master (rōshi and a spring of sweet water burst forth, so that [老師]), provides valuable ideas on how to relate people said he must have the power of a dragon the cases to other examples of Chan/Zen writings. (X 1524 [LXXVII] 500b2–4). Because of his prowess, Sekida (1977), a Japanese lay practitioner who was Wumen was summoned by Emperor Lizong to the active in America, analyzes the symbolism of nearly court to pray for rain during a severe drought a±fect- every phrase of the text’s cases and comments. ing southern China (X. 1571 [LXXXII] 187b8–9). As Aitken (1991), a prominent American Zen teacher, soon as Wumen took his meditation seat, but before o±fers interesting remarks concerning his personal he began to intone a prayer, the sky darkened with experiences and teaching methods involving stud- clouds and heavy rain fell that spread throughout ies of Wumen’s text. In addition, Cleary (1993) sup- the countryside. Wumen explained his method as plements Wumen’s verses by including translations “Silently not in²³uencing [anything]” (Ferguson, of poetic remarks on every case that were composed 2011, 498). He was then granted the honorary title by traditional Chinese and Japanese masters, which “Buddha Eye” (Foyan [佛眼]) and presented with a gives readers a glimpse of the richness of these golden Dharma robe (X. 1566 [LXXX] 480a4–480a5). vast literary resources. Guo (a.k.a. Jimmy Yu, 2016),

For use by the Author only | © 2019 Koninklijke Brill NV 786 ´µ¶·¸ a Taiwanese monk-scholar teaching at a college in Ferguson, A., 2011. Zen’s Chinese Heritage: The Masters and the United States, combines knowledge of Chinese Their Teachings, Boston: Wisdom. sources with practical suggestions for everyday life. Guo, Gu, 2016. Passing Through the Gateless Barrier: Koan Many of the tales and sayings in the Gateless Practice for Real Life, Boston: Shambhala. Gate have been compared with or in²³uenced non- Heine, S., 2014. Like Cats and Dogs: Contesting the Mu Kōan in Zen Buddhism, New York: Oxford University Press. Buddhist literature and philosophy dealing with Heller, N., 2014. Illusory Abiding: The Cultural Construction topics involving a subjective experience of doubt, of the Chan Monk Zhongfeng Mingben, Cambridge MA: dialogues between the wise and ignorant, and the Harvard University Press. ability to go beyond conventional logic and lan- Hirata Takashi (平田高士), trans., 1969. Mumonkan (無門 guage when appropriate. For example, Loop of 関), Tokyo: Chikuma shobō. Jade, a poetry collection by S. Howe (2015), won the Howe, S., 2015. Loop of Jade, New York: Random House. T.S. Eliot Prize in 2016. A critic has commented that Hsieh, Ding-hwa, 2010. “Poetry and Chan ‘Gong’an’: From some poems in this collection evoke iconoclastic Xuedou Chongxian (980–1052) to Wumen Huikai imagery, such as from case 40 of Wumen’s text in (1183–1260),” Journal of Song-Yuan Studies 40, 39–70. 石井清純禅問 which a master embroiled in a competition testing Ishii Seijun ( ), 2010. Zen mondō nyūmon ( 答入門 his resolve unexpectedly kicks over a water pitcher, ), Tokyo: Kadokawa shoten. Ishii, Shūdō, 2004. “The Wu-men kuan (J. Mumonkan): which “breaks the paradigm … [and] returns us The Formation, Propagation, and Characteristics of a to the uncarved block of wood, the original state, Classic Zen Kōan Text,” in: S. Heine & D.S. Wright, eds., before words, government, censorship” (Crucex, Zen Canon: Understanding the Classic Texts, New York: 2015). Oxford University Press, 207–244. Miura, I. & R.F. Sasaki, 1966. Zen Dust: The History of the Koan and Koan Study in Rinzai (Linji) Zen; repr. 2015. Bibliography New York: Quinn Books. Nishimura Eshin (西村惠信), trans., 1994. Mumonkan Aitken, R., 1991. The Gateless Barrier: The Wu-Men-Kuan (無門関), Tokyo: Iwanami bunko. ( Mumonkan), New York: North Point. Reps, P. & Nyogen Senzaki, comps, 1957. Zen Flesh, Zen Akizuki Ryōmin (秋月龍珉), 1990. Mumonkan wo yomu Bones: A Collection of Zen and Pre-Zen Writings; repr. (無門関を読む), Tokyo: PHP. 1998. Boston: Tuttle. Blyth, R.H., 1966. Zen and Zen Classics, IV Tokyo: Hoku- Sekida, Katsuki, 1977. Two Zen Classics: Mumonkan, Heki- seido Press. ganroku, New York: Weatherhill. Cleary, T., 1993. No Barrier: Unlocking the Zen Koan, New Shibayama, Zenkei, 1974. Zen Comments on the Mumon- York: Bantam Books. kan, New York: New American Library. Crucex, M., Oct 2015, https://martyncrucex.com/tag/ Wei Daoru (魏道儒), 1997. Chanzong Wumen guan (禪宗 wumen-huikai/. 無門關), Kaohsiung: Foguang wenhua shiye youxian Dumoulin, H., 1988–1990. Zen Buddhism: A History, 2 vols., gongsi. New York: Macmillan. Yang Dian (杨典), 2004. Kuang Chan—Wumen guan Egan, R., trans., 2010. Clouds Thick, Whereabouts Unknown: jingquan (狂禅：无门关镜诠), Beijing: Dangdai shijie Poems by Zen Monks of China, New York: Columbia Uni- chubanshe. versity Press. SÆ·Ç·¸ H·È¸·