RICE UNIVERSITY Being and Knowing in Wholeness Chinese Chan, Tibetan Dzogchen, and the Logic of Immediacy in Contemplation by Chinghui Jianying Ying A THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE Doctor of Philosophy APPROVED, THESIS COMMITTEE: Anne C. Klein, Chair Professor, Religious Studies Jeffrey J. Kripal J. Newton Rayzor Professor, Religious Studies .<K Srah-Shan Susan Huang Assistant Professor, Art History David B. Gray Assistant Professor, Religious Studies Santa Clara University HOUSTON, TEXAS MAY 2010 UMI Number: 3421440 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMT Dissertation Publishing UMI 3421440 Copyright 2010 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Copyright Chinghui Jianying Ying 2010 ABSTRACT Being and Knowing in Wholeness Chinese Chan, Tibetan Dzogchen, and the Logic of Immediacy in Contemplation by Chinghui Jianying Ying Responding to onto-theology, Eliot Deutsch proposes the idea of "knowing religiously," stating "religious knowledge doesn't so much have a distinctive or special object as it has a unique style or manner ... a reverential knowing that is centered in reality." Based on the teachings of Chinese Chan and Tibetan Dzogchen, this dissertation builds upon Deutsch's premise to investigate the mechanism of 'im-mediate' knowing, or the logic of immediacy, in contemplation and philosophical expression. In particular, this dissertation shows that the meaning of one's being lies in spontaneous self-or-open awareness rather than in a highest being or transcendental divinity. Similar to Maurice Merleau-Ponty's "question-knowing" this open awareness has "an original manner of aiming at something," for it inspires one to embrace all but reify none. With this non-reifying-yet-all-embracing awareness, one's relationship with Being is embodied in a nondual dynamic, in which one unfolds being and knowing in wholeness. This holistic relationship is the insight derived from the logic of immediacy. It also provides an alternative paradigm to explore the nature of religious knowledge. This dissertation also shov/s that the logic of immediacy does not reject nominal intermediaries. Rather, it employs them in specific ways so that immediacy is realized without the dualistic bondages and conceptual limitations implied by methods of mediation. As this understanding is seen via a contemplative perspective, it offers an alternative to the sociopolitical perspective in extending our reach beyond the sectarian and the historical so that we can better appreciate the nuances of the teachings and the values of religious developments. Since the complex set of theses regarding the experience and thematization of immediacy emerges over time and in conversation with thinkers from different quarters of the religious-philosophizing spectrum, the narration of this dissertation starts with an origin narrative and an exemplar of the logic of immediacy in Chan. Following the footsteps of Chan monks westwards, it delves into the development and teachings of sTon mun, a tradition of encounter between Chinese Chan monks and Tibetan tantric practitioners. It concludes this tracing of the logic of immediacy with the early teachings of Dzogchen which emphasizes spontaneity. ACKNOWLEDGEMENTS In the logic of immediacy, acknowledgements are the spontaneous manifestation of grateful bliss, in which one recognizes the fact that the completion of a task owes much to many people and organizations. And regarding the composition of my dissertation this is especially so. Spiritually, my grateful bliss has been inspired by the Buddha's teachings, the dharma, that has influenced the composition of this dissertation beyond anything else. Physically, this grateful bliss has been in close association with my sangha, Chung Tai Chan Monastery, which, under the leadership of Grand Master Weichueh, has made my study at Rice an almost worry-free experience, for the only "worry" I might have had has been solely the study itself. Such a blessing bestowed upon me would not be possible without the dedication and compassion of all the members of the Chung Tai family. I can only repay them by following their footsteps to do the same for others. At Rice, my study has been both demanding and inspirational. Many hardworking hours and insightful discussions have made my "Rice era" truly memorable. This memorable experience has been enriched by the continued support of my advisor, Dr. Anne Klein. Not only has her scholarly expertise helped me grasp the various difficult issues involved in the project, but her personal integration of the scholarly life and the contemplative life has also made its impact on my project as well as my personal life. Her generous encouragement and to-the-point feedback have not only motivated but also sustained me during the process of writing this dissertation. I can honestly say that this dissertation is as much her work as my own. My special thanks also go to Dr. David Gray, who kindly agreed to remain on my V committee even after he left Rice and moved away from Houston. While it was Dr. Klein who first got me seriously thinking about the relationship between Chan and Dzogchen, it was Dr. Gray, beginning with his seminar on Tantra, who helped me to further develop my methodology so that I was able to contextualize the contemplative studies of the project in the historical developments of the traditions under investigation. In addition, even though absent physically from Rice, Dr. Gray has given me his full attention as long as I needed it. From him, I learned how rigorous a scholar is about his research and how caring a teacher is concerning his students. Dr. Jeffrey Kripal has contributed to the completion of my study at Rice in ways which he himself may not have imagined. As a writer, his prose has always given me the joy of reading; as a scholar, his precision on the various issues of Religious Studies has inspired me, stimulating my desire to share what I have learned at Rice with younger generations; and as a person, his wit has made me realize that one's personal stories serve as a great upaya (or skillful means) to bring people together. Similarly, Dr. Susan Huang's comments have made her a remarkable presence in the completion of my dissertation, a presence the importance of which she herself may not realize. As an outside reader, her fresh reading has raised important points I had neglected; as a critical thinker, her rigor has made the presentation of my dissertation more accurate and readable; and as a passionate artist, her liveliness has given me an opportunity to appreciate the esthetics of open awareness in action. Because of her involvement, my dissertation can be surely said to be more complete. Even though not an official committee member, Dr. Randy Watson has been involved in the writing of my dissertation from beginning to end. Not only has he vi carefully read through the various revisions of this dissertation and given me valuable comments and suggestions, but he has also served as a steady interlocutor during the process. If there is some success in the dissertation, it is certainly a result of our long hours of editing and discussions. Without his tireless and selfless support, the completion of this dissertation would not be so smooth. Among the faculty members, I also want to thank Dr. Bill Parsons, who, even though not directly involved in my dissertation project, has taught me the various aspects associated with the study of mysticism. What I learned from him led me to nuance the contemplative perspective used in the dissertation. And from the staff, my deep gratitude goes to Ms. Sylvia Louie. Her presence in the department has undoubtedly made my study at Rice easier, for she has helped me, in background and foreground, with all the tedious and somewhat confusing administrative workings. In addition to faculty and staff, I would like to express special thanks to the Dudjom Institute where I spent four months studying Dzogchen teachings. Under the leaderships of the late Khetsun Sangpo Rinpoche and now Tulku Jigme Rinpoche, Dudjom Institute, located in Sundarijal, Nepal, provided me a unique experience to live and practice side by side with Dzogchen practitioners. If I have some success in understanding the teachings of gNubs chen's Dzogchen, it was completely due to that experience and the keen mind of Lama Thadral with whom I read gNubs chen's bSam gtan migsgron. I still remember vividly the time we spent together analyzing each line of gNubs chen's writing under a small LED light. Lama Thadral's concise and creative explanations helped me immensely, even with my poor Tibetan, to get a grip on the profound teachings of Dzogchen. Thanks are also owed to my close colleagues and friends. Their love and friendship vii have made my time at Rice enjoyable and meaningful. I had many walks with HaeYoung Seong on campus. During those walks, we talked, debated, and shared. I would say that we nurtured each other's "inner loop" while circumambulating the inner loop of Rice. I also want to thank Brian Nichols and Benjamin Brochstein for their support and willingness to discuss and read various materials with me. I'd like to thank Chris Schmidt for his help tutoring my Japanese, without which I would not be able to pass my Japanese exam, not to mention reading the various Japanese materials for this project.