Hongzhou school - Knowledge

1639:"In reading scriptures and studying the doctrines, you should turn all words right around and apply them to yourself. But all verbal teachings only point to the inherent nature of the present mirror awareness—as long as this is not affected by any existent or nonexistent objects at all, it is your guide; it can shine through all various existent and nonexistent realms. This is adamantine wisdom, where you have your share of freedom and independence. If you cannot understand in this way, then even if you could recite the whole canon and all its branches of knowledge, it would only make you conceited, and conversely shows contempt for Buddha—it is not true practice. Just detach from all sound and form, and do not dwell in detachment, and do not dwell in intellectual understanding—this is practice. As for reading scriptures and studying the doctrines, according to worldly convention it is a good thing, but if assessed from the standpoint of one who is aware of the inner truth, this (reading and study) chokes people up. Even people of the tenth stage cannot escape completely, and flow into the river of birth and death." 1052: 1994:(Record of the Dharma-Jewel through the Ages). According to Poceski, the aforementioned criticisms of Mazu's "ordinary mind" do not hold, since Mazu and his students did not refer to the "everyday mind of ordinary people," clearly stating that "ordinary mind" is without defilements and unwholesome mental states. Poceski defines 'ordinary mind' as "the nondual mind, which is divested of impurities and transcends all views and attachments." According to Poceski, this "detached state of nondual awareness" requires religious training and practice which "involves a constant effort to abstain from giving rise to discriminating thoughts, which bifurcate reality into dualistic opposites and obscure the essential nature of the 'ordinary mind.'” Poceski says these teachings are directed at monks who are engaged in daily contemplative practices: 2487:(compiled in 952), and the iconoclastic stories became normative only during the Song period. Accordingly, we can best understand such records as apocryphal or legendary narratives. They were a focal element of imaginative Chan lore created in response to specific social and religious circumstances and served as a centerpiece of an emerging Chan ideology. By means of these stories, novel religious formulations and nascent orthodoxies were retroactively imputed back to the great Chan teachers of the Tang period. The connection with the glories of the bygone Tang era bestowed a sense of sanctity and was a potent tool for legitimizing the Chan school in the religious world of Song China. 1426:. Some of Mazu's students were known to have come from the Oxhead school and others were sent to study at Oxhead monasteries by Mazu himself. An inscription for Dayi, one of Mazu's students, condemns sectarianism and according to Poceski "rejects the sharp distinctions between the Northern and Southern schools propounded by Shenhui and his followers and instead argues for a rapprochement between the two." Poceski also notes that "the inscription implies that Mazu's disciples adopted a tolerant attitude toward other Chan schools/lineages and eschewed the pursuit of narrow sectarian agendas (or at least were more subtle about it)." 1060: 2157:

this stage one "abandons the subtle form of spiritual clinging to the state of nondiscrimination and nonattachment." Poceski adds that "while at this stage the mind is disengaged from the habitual tendency to discriminate and attach to dualistic opposites, and there is attendant reflectivity that prevents reification and dwelling in nonattachment, there is still a subtle sense of self-awareness, as the practitioner is aware of himself as being someone who has relinquished all attachment without being stuck in an unadulterated state of nondiscriminating awareness."

2061:, and as rejecting all gradual practice (a critique leveled by Zongmi), Poceski writes that "a closer look at the relevant textual sources reveals that terms and ideas associated with subitism are not nearly as prominent within the Hongzhou school's teachings as later generations of Chan teachers, writers, and scholars have presupposed." The term 'sudden awakening' only appears once in the records of Mazu, and refers to the experience of a person with superior capacity. Likewise, it only appears once in Baizhang's record, and not in a saying attributed to him. 2009:

discrimination and illusions," which "is strikingly different from the term’s usual understanding." He says the connection between Poceski's interpretation and the passages he cites in support of it is tenuous, and that his "lack of sufficient evidentiary and interpretive support is unfortunate." McRae further points out that Poceski's exclusive focus on connections with earlier Chan notions like no-mind and no-thought potentially creates difficulties for understanding connections between Hongzhou school doctrine and later developments in Chan.

1886:) or an unchanging essence. In other passages, Mazu states that he teaches mind is Buddha to "stop the crying of children" and that later he teaches them "it is neither mind nor Buddha" (feixin feifo) and that "it is not a thing" (bushi wu). Poceski notes that in this context the "mind is Buddha" teaching serves as an introductory teaching meant to inspire confidence, which later might even be negated as one progresses in one's training. Likewise, Baizhang argues that all such teaching statements are provisional and must ultimately be given up. 24: 1289:(720–814) was a dharma heir of Mazu and a member of the aristocratic Wang clan of Taiyuan. Baizhang later came to be seen as Mazu's most important disciple, though early on, his name did not even appear in Mazu's stele inscription as part of Mazu's ten main disciples. Baizhang's main center was at the remote Baizhang mountain southwest of Shimen where he taught students, including Guishan Lingyou (771–853) and Huangbo, for two decades. 2409:; c. 1004) depict the Hongzhou school as a revolutionary and iconoclastic group that rejected tradition and embraced antinomian practices. In Song texts "we find portrayals of Mazu and his disciples as iconoclasts par excellence, who transgress established norms and subvert received traditions. An example of such radical representations is the story about Mazu's disciple Nanquan (748–834) killing a cat." 1907:). What is an ordinary mind? It means no intentional creation and action, no right or wrong, no grasping or rejecting, no terminable or permanent, no profane or holy. The sutra says, “Neither the practice of ordinary men, nor the practice of sages—that is the practice of the Bodhisattva.” Now all these are just the Way: walking, abiding, sitting, lying, responding to situations, and dealing with things. 1279: 1999:

be perfected within the context of everyday life. Since all things and events partake of the character of reality, they provide avenues for the cultivation of detachment and transcendence. The passage can also be read as a caution against quietist withdrawal from the world and the cultivation of refined states of meditative absorption, symbolized by the sages who follow the Hīnayāna path.

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one can discover that which "originally existed and exists at present" without any need for religious practice. However, Jia admits that while Mazu and his disciples theoretically rejected religious practice and cultivation, "Liturgically and practically, it is doubtful that the daily practices of traditional monastic life did not continue in Chan communities."

1324:), but there is no historical evidence for this. Indeed, according to Poceski "his traditional image as a patron saint of “Chan monasticism” is not in any meaningful way related to him as a historical person. Baizhang did not institute a novel system of Chan monastic rules that was institutionally disengaged from the mainstream tradition of Tang monasticism." 1865:. The mind as suchness is like a clear mirror, which can reflect images. The mirror symbolizes the mind; the images symbolize phenomena (dharmas). If the mind attaches to phenomena, then it gets involved in external causes and conditions, which is the meaning of birth and death. If the mind does not attach to phenomena, that is the meaning of suchness. 1780:) tailored to the individual. According to Poceski, these methods for liberation need to be "flexible, contextual, and nuanced" and they should not be turned into sources of attachment. Indeed, every teaching or practice is a skillful means, and is only useful if it helps certain people to awakening. No teaching should be seen as a dogmatic assertion. 1784:

thus stressed the need to avoid the reification of and attachment to religious texts, doctrines, practices, and experiences. Becoming attached to these turned them into obstacles to awakening instead of useful methods. Because of this, authors like Baizhang held that the truth of a doctrine was dependent on its power to lead to spiritual awakening.

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including "obscure references and the use of a technical vocabulary that point to a mastery of canonical texts and doctrines." However, even while they retained the use of scripture and demonstrated a mastery of the canon, the Hongzhou sources also demonstrate that these Chan teachers had the ability to express the insights of Mahayana in a new way.

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encounter‐dialogue format, let alone that it was the main medium of instruction employed in Chan circles. The radicalized images of Mazu, Nanquan, and other Chan teachers from the mid‐Tang period make their first appearance in the middle of the tenth century, well over a century after their deaths. The earliest text that contains such anecdotes is

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unenlightened mentalities (as Jia understands it) nor a pure mind divorced from all defilements (as Poceski understands it). Instead, ordinary mind is "the fundamental capability of cognition, the bare working of the human mind" which is functioning all the time, perfectly and automatically, as "primordial cognitive capacity."

2025:“Self-nature is originally perfectly complete. If only one is not hindered by either good or evil things, he is called a man who cultivates the Way. Grasping good and rejecting evil, contemplating emptiness and entering concentration—all these belong to intentional action. If one seeks further outside, he strays farther away.” 1043:(960–1279), many texts were written which constructed encounter dialogues that included Hongzhou school masters as the main characters. These texts present them as iconoclastic and antinomian figures. However, modern scholars do not consider these later Song sources as reliable depictions of these historical figures. 2474:...what is being referred to is not some collection of activities and events that actually happened in the 8th through 10th centuries, but instead the retrospective re-creation of those activities and events, the imagined identities of the magical figures of the Tang, within the minds of Song dynasty Chan devotees. 2116:

different from seeking and doing. He says, "A Buddha is one who does not seek; seek this and you turn away. The principle is the principle of nonseeking; seek it and you lose it. If you cling to nonseeking, this is still the same as seeking; if you cling to nondoing, this is the same again as doing."

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In that context, they serve as instruction about the cultivation of a holistic state of awareness, in which the mind abandons all defilements and is unattached to dualistic concepts such as worldliness and holiness, permanence and impermanence. One of Mazu's key points is that such a mental state can

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After Mazu's death in 788, Xitang Zhizang became the leader of Kaiyuan monastery. Despite his leading role, little information on him is found in Chan sources and there is no record of his sayings. None of his disciples were influential and perhaps this is why he was neglected in later sources. After

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If one comprehends the mind and objects, then false thinking is not created again. When there is no more false thinking, that is acceptance of the non-arising of all dharmas. Originally it exists and it is present now, irrespective of cultivation of the Way and sitting in meditation. Not cultivating

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no deeds. It says, "You must just avoid letting your minds dwell upon anything whatsoever, which implies (being unconcerned about) either deeds or no deeds—that is what we call receiving a prediction of Buddhahood." In a similar fashion, Baizhang says that to cling to non-seeking and non-doing is no

2047:

Since limitless kalpas, all sentient beings have never left the samadhi of dharma-nature, and they have always abided in the samadhi of dharma-nature. Wearing clothes, eating food, talking and responding, making use of the six senses—all these activities are dharma nature. If you now understand this

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Furthermore, their use of sources was "accompanied by an aversion to dogmatic assertions of indelible truths and an awareness of the provisional nature of conceptual constructs." Thus, while the Hongzhou school made use of various teachings, they were not to be seen as a fixed theory, since ultimate

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However, according to Poceski, "the passage simply asserts that the originally existing Buddha-nature does not depend on the practice of meditation or any other spiritual exercise—in itself, little more than a sound doctrinal statement. Mazu's position is echoed in canonical texts, most notably the

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At the second stage, one “breaks through the good mind” cultivated at the first stage and one abandons dwelling in a peaceful state of detachment. Baizhang states: "once one does not grasp anymore, and yet does not abide in nonattachment either, that is the intermediate good." Poceski notes that in

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At the first stage, one cultivates non-attachment from everything. Poceski describes this as "when encountering all sorts of situations and coming in contact with various phenomena perceived though the senses," the Chan practitioner "is aware of their innate characteristics and is able to ascertain

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in which original enlightenment (benjue) is situated among two other terms, "non-enlightenment" (bujue) and "actualized enlightenment" (shijue), and the three together form a cycle of religious practice. She says Mazu simplifies this cycle by emphasizing only original enlightenment. Thus, for Mazu,

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The spontaneous state of human mind is the Way or the state of enlightenment. Chan practice involves nothing more than keeping the mind in a complete state and releasing it from all artificially imposed restraints, free to act naturally and spontaneously. As a result, the various forms of religious

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Thus, according to Baizhang "true words cure sickness. If the cure manages to bring about healing, then all are true words. if they cannot effectively cure sickness, all are false words. True words are false words, insofar as they give rise to views. False words are true words, insofar as they cut

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This view led to what Poceski terms "the determined refusal on the part of Mazu and his disciples to commit to a narrow doctrinal perspective." Mazu's school generally understood ultimate reality to be “inconceivable” (buke siyi), as "transcending conceptual constructs and verbal expressions." They

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scriptures. According to Poceski, "rather than repudiating the scriptures or rejecting their authority, the records of Mazu and his disciples are full of quotations and allusions to a range of canonical texts." Poceski also notes that in Baizhang's record one can find numerous scriptural citations,

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Regarding their discussions of monastic training and spiritual cultivation, some gradual training elements can be found in the sources of the Hongzhou school. In one example, Baizhang used the simile of washing a dirty robe to explain how one should study. Similarly, Mazu urges the keeping of pure

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All of you should believe that your mind is Buddha, that this mind is identical with Buddha. The Great Master Bodhidharma came from India to China and transmitted the One Mind teaching of Mahāyāna so that it can lead you all to awakening. Fearing that you will be too confused and will not believe

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Not abiding anywhere one does not abide in good and evil, existence and nothingness, inside, outside, or in-between. Not abiding in emptiness and not abiding in non-emptiness, not abiding in concentration and not abiding in the absence of concentration, that is not abiding anywhere. Only this not

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With the passage of time, some of the luster of Mazu's religious personality was transferred to Linji, and the image of the Hongzhou school was altered in ways that reflected the ideological stances of subsequent Chan/Zen traditions. This process is reflected in later mythologized constructions of

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Thus, the Hongzhou school was not a static entity, but underwent doctrinal changes from one generation to the next. For example, Jia also observes that while Mazu's second-generation disciple (and Baizhang's immediate disciple) Huangbo Xiyun maintained Mazu's "this Mind is the Buddha," he changed

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According to Faure, the absence of such practices as the "one-practice samādhi" (yixing sanmei) in the Hongzhou school indicates an "epistemological split" between early and classical Chan. Likewise, Jinhua Jia observes that according to two Korean stele inscriptions, the Silla monk Toūi (d. 825)

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The self-nature is originally complete. If only either good or evil things do not hinder one, then that is a person who cultivates the Way. Grasping good and rejecting evil, contemplating emptiness and entering samādhi, all of these belong to activity. If one seeks outside, one goes away from it.

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presented the view of the Hongzhou school as follows: "The arising of mental activity, the movement of thought, snapping the fingers, or moving the eyes, all actions and activities are the functioning of the entire essence of the Buddha-nature. Since there is no other kind of functioning, greed,

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Some apocryphal “encounter dialogue” (ch: jiyuan wenda, jp: kien mondō) stories depict the Hongzhou school making use of "shock techniques such as shouting, beating, and using irrational retorts to startle their students into realization". The "shock techniques" found in many of these apocryphal

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Hongzhou school sources don't contain much sustained discussion on the topic of meditation. Some sources even contain explicit criticisms of certain forms of meditative practice. Poceski claims most of these appear in later unreliable sources. On the other hand, criticism of seated dhyāna can be

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The final step entails freeing the mind from the most subtle hindrances, "the last vestiges of attachment and self-centered awareness"..."he must not even give rise to discernment or awareness that the subtlest forms of attachment have been forsaken." As Baizhang describes it: "once one does not

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According to Poceski, "Mazu had the largest number of close disciples (rushi dizi, literally, “disciples who entered the room”) among Chan teachers from the Tang period." Some students of Mazu include: Nanquan, Fenzhou Wuye (761–823), Guizong Zhichang (dates unknown), Xingshan Weikuan (755–817),

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are in accord with Mazu's ideas, Baizhang's "three propositions" involve an apophasis that differs from the more kataphatic stance of Mazu's sermons and is not found in Zongmi's account of Hongzhou doctrine. According to Jia, apophatic statements begin to appear in controversies over Hongzhou

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This mind originally existed and exists at present, without depending on intentional creation and action; it was originally pure and is pure at present, without waiting for cleaning and wiping. Self-nature attains nirvana; self-nature is pure; self-nature is liberation; and self nature departs

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McRae presents an alternative viewpoint to both Jia and Poceski, although he does say that "in some ways Jia's treatment of the Mazu maxim 'ordinary mind is the way' is better than Poceski's." Following Ogawa Takashi, he says "ordinary mind" is neither a capacious container of enlightened and

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In the Huayan theory, the pure Buddha-nature remains forever untainted, even though it gives rise to defiled phenomena and originates the realization of all sentient beings’ enlightenment. In Mazu’s doctrine, the spontaneous, ordinary state of human mind and life, which is a mix of purity and

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According to Jinhua Jia, "Mazu’s 'ordinary mind' represents the complete, empirical human mind of good and evil, purity and defilement, enlightenment and ignorance of ordinary people." According to this interpretation, Mazu identified the absolute Buddha-nature with the ordinary human mind of

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Hongzhou school teaches that the arising of mental activity, the movement of thought, snapping the fingers, or moving the eyes, all actions and activities are the functioning of the entire essence of the Buddha-nature. Since there is no other kind of functioning, greed, anger, and folly, the

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Poceski also highlights the importance of buddha-nature for the Hongzhou school, though he also writes that "overall there is a disposition to avoid imputing explicit ontological status to the Buddha-nature...this is accompanied by a Madhyamaka-like stress on nonattachment and elimination of

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John McRae critiques Poceski's position, calling Poceski's interpretation of ordinary mind as an undefiled mind "improbable and not well supported by evidence." McRae says, "I am not at all convinced by Poceski’s interpretation of 'ordinary mind' (pingchang xin 平常心) as pure mind, devoid of

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an unreflective reliance on the Song texts—especially the iconoclastic stories contained in them—is problematic because we cannot trace any of the encounter dialogues back to the Tang period. No source from the Tang period indicates that there was even an awareness of the existence of the

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stories became part of the traditional and still popular image of Chan masters displaying irrational and strange behaviour to help their students achieve enlightenment. Part of this image was due to later misinterpretations and translation errors, such as the loud belly shout known as

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Some scholars, like Yanagida Seizan think that this passage shows Mazu rejected formal sitting meditation. Luis Gómez also observes that a number of texts exist in the literature which "suggest that some schools of early Ch’an rejected outright the practice of sitting in meditation."

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Later Song dynasty texts also attempt to make Baizhang the main "orthodox" recipient of Mazu's lineage. This is a later genealogical construct by Song authors, Mazu did not have one single "orthodox" disciple, but many different disciples who spread his teachings throughout China.

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The Hongzhou school superseded the older Chan schools and established themselves as their official successor, the inclusive defender of Tang Chan orthodoxy which avoided the antinomianism of Baotang and the sectarianism of Shenhui's Southern school. While individual teachers like

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Poceski's position is that while certain critiques of gradual methods are found, they generally center on critiques of mechanical cultivation as well as reification of and attachment to specific methods or skillful means. They do not outright reject spiritual cultivation per se.

2099:“The Way does not belong to cultivation. If you speak of any attainment through cultivation, whatever is accomplished through cultivation will again decay, just the same as the Śrāvaka (Hearer). If you speak of no cultivation, then you will be the same as an ordinary man.” 1104:(709–788) was a monk from Sifang county, Sichuan. His teachers are said to have included Reverend Tang (684-734) of Zizhou, Reverend Jin (Korean: Kim, also known as Wuxiang, Korean: Musang), and Huairang. Traditionally, Mazu is depicted as a successor in the lineage of 2469:

relied on these sources and saw the Hongzhou school as a radical departure from traditional Buddhism. According to modern scholars like McRae, this idea of a "golden age" of iconoclastic and radical Chan masters was mainly a romantic invention of later Song Buddhists:

2281:, who compared sitting in meditation in order to become a buddha with polishing a tile to make a mirror. According to Faure, this story is critiquing "the idea of 'becoming a Buddha' by means of any practice, lowered to the standing of a 'means' to achieve an 'end'." 2042:

For Mazu, Buddha nature was actualized in everyday human life and its actions. As noted by Jinhua Jia "the ultimate realm of enlightenment manifests itself everywhere in human life, and Buddha-nature functions in every aspect of daily experiences". Thus, Mazu argued:

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Similarly, Huangbo writes that "if students of the Way wish to attain Buddhahood, they need not study all Buddhadharmas. They only need to study “non-seeking” and “non-attachment” ... Just transcend all afflictions, and then there is no Dharma that can be obtained."

2246:, which indicates that the monks at Guishan's monastery (and presumably monks at other monasteries associated with the Hongzhou school) engaged in a regimen of traditional monastic practices, of which meditation was an integral part." Poceski also points to Dayi's 1963:

stated that "they fail to distinguish between ignorance and enlightenment, the inverted and the upright," arguing that Hongzhou Chan's mistake was rooted in its teaching that greed, hatred and delusion, good and evil, happiness or suffering are all Buddha-nature.

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While Zongmi acknowledged that the essence of Buddha-nature and its functioning in the day-to-day reality are but difference aspects of the same reality, he insisted that there is a difference. To avoid the dualism he saw in the Northern Line and the radical

2270:" though this does not mean they did not interpret them in a unique way according to their own teachings. However, Poceski admits, "We do not have enough evidence to judge the extent to which Mazu and his followers practiced sitting meditation (zuochan)". 1446:) all died out, being unable to attract enough students and support. This allowed Mazu's school to become the dominant Chan tradition in China. The only other school which survived this period was Shitou's school, though it remained a marginal one. 1943:. Jia refers to the anecdote of Fenzhou Wuye's first visit to Mazu when he said he did not understand the meaning of "this mind is the Buddha," to which Mazu responded: "This very mind that doesn't understand is it, without any other thing." 1134:

Poceski also notes that Mazu's disciples "come across as monks at home in their dealings with powerful officials. They appear conversant with Buddhist texts, doctrines, and practices, and proficient at preaching to monks and literati alike."

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Mazu's many students spread his teachings throughout China. As Poceski writes, the Hongzhou school heavily relied on imperial and aristocratic patronage which allowed it to quickly emerge as a major Chan tradition in the ninth century.

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who taught going beyond both regulating and not regulating the mind, as well as both intentionalizing and not intentionalizing (since to intentionalize was to be fettered, while to not intentionalize made one "no different than a deaf

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The Hongzhou school, like many Mahayana traditions, held that all things are permeated and encompassed by an ultimate reality which complete and perfect, and is variously termed the “One Mind”, "original mind", "truth" or “Suchness”.

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off the delusions of sentient beings." Ultimately, figures like Dazhu held that eventually one needs to abandon all words and teachings: "words are used to reveal the meaning, but when the meaning is realized, words are discarded."

1709:, "an ascent into increasingly rarefied states of detachment and transcendence, in which the vestiges of dualistic thought are eliminated. This implies not clinging to any doctrine, practice, or experience, including the notions of 2388:, the Tang period of Mazu's school became regarded as the "Golden Age" of Chan. Numerous stories and texts were written celebrating these figures, many of them apocryphal. The stories about the Hongzhou school are part of the 2078:

brought back to Korea the Hongzhou doctrines of “following one’s destiny freely and acting nothing” and “no-cultivation and no-certification,” and that these were strongly rejected by the earlier Korean scholastic schools.

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to preach at the imperial court in 809 and he remained in the capital's Xingshan monastery until the end of his life, becoming a central figure of the imperial capital's religious life. He was also the teacher of the poet

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According to Poceski, the lack of attention to meditation in Hongzhou sources is likely to be because their meditation methods were "not that different from those of other contemplative traditions, such as early Chan and

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practice of early Chan, such as nianfo, seated meditation, “pacifying the mind” (anxin), “maintaining the mind” (shouxin), “cultivating the mind” (xiuxin), and “contemplating the mind” (guanxin), were no longer advocated.

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A key element of the Hongzhou's school's practice instructions was to let go of conceptual thoughts, which are always dualistic. The state which has let go of all views, concerns, and thoughts is called no-mind

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the Hongzhou school's teachings and character. The mystique ascribed to Mazu and his disciples was accompanied with assorted obscurations of the Hongzhou school's history, doctrines, practices, and institutions.

1089:, which changed the position of elite Chan Buddhism. Metropolitan Chan began to lose its status while other schools began to develop in outlying areas, led by various masters, many of whom traced themselves to 2029:

Mazu also stated that the Buddha-nature or the Original Mind is already pure, without the need for cultivation and hence he stated that “the Way needs no cultivation”. This was because according to Mazu:

2123:"Using the mind for practices is like washing dirty things in sticky mud. Prajna is mysterious and wonderful. Itself unbegotten, its mighty functioning is at our service regardless of times and seasons." 2131:

To attach to original purity and original liberation, to consider oneself to be a Buddha, to be someone who understands Chan , that belongs to the way of those heretics who and hold that things happen

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Admonitions) provides an overview of the Hongzhou school's teachings on monastic life and ethics, which generally follow traditional Chinese models. The Hongzhou school did have lay followers, however.

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Just put an end to all mental conceptions in the three realms. If there is not a single thought, then one eliminates the root of birth and death, and obtains the unexcelled treasury of the Dharma king.

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The basic idea of the mind being buddha is that there is a true buddha mind or "a substratum of pure awareness" (as Poceski put its) within all sentient beings, but this is obscured by passing

1344:, where the leading disciple Guizong Zhichang (dates unknown) and Fazang (dates unknown) built the first Chan communities on the mountain, like Guizong temple, which was visited by the poet 4220: 412: 1411: 2239:." As such, Poceski argues that this passage is best read "as a warning against misguided contemplative practice and advice about the proper approach to spiritual cultivation." 1112:. McRae argues that the connection between Huineng and Huairang is doubtful, being the product of later rewritings of Chán-history to place Mazu in the traditional lineages. 3208:

The Recorded Sayings of Layman P'ang, A Ninth Century Zen Classic, translated from the Chinese by Ruth Fuller Sasaki, Yoshitaka Iriya, and Dana R. Fraser, Weatherhill, 1971

1772:, awakening is always available to all, at all times, through letting go. Generally though, to discover this ultimate reality, we need specific spiritual practices (i.e. 2048:

reality, you will truly not create any karma. Following your destiny, passing your life, with one cloak or one robe, wherever sitting or standing, it is always with you.

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anger, and folly, the performance of good and bad actions and the experiencing of their pleasurable and painful consequences are all, in their entirety, Buddha-nature."

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which rose to prominence in the Song dynasty, when Chán was the dominant form of Buddhism and received the support of the Imperial Court and the elite literati.

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did present alternative traditions, they never rivaled the Hongzhou tradition, which remained the normative form of Chan for the rest of the Tang and beyond.

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Monastic Innovator, Iconoclast, and Teacher of Doctrine: The Varied Images of chan Master Baizhang. In: steven Heine and Dale S. Wright 9eds.), "Zen Masters"

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Mazu is perhaps the most influential teaching master in the formation of Chán Buddhism in China. When Chán became the dominant school of Buddhism during the

1717:. The perfection of a liberated state of mind that is free from attachment and ignorance, explains Baizhang, is predicated on the realization of the twofold 1292:

Later tradition attributes to Bhaizang the creation of a unique kind of Chan monasticism and the authorship of an early set of rules for Chan monastics, the

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states: "As mind is, so is the Buddha; as the Buddha is, so are living beings. One should know that the Buddha's and mind's Essential nature is boundless."

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Luis Gómez, Sudden and Gradual Approaches to Enlightenment in Chinese Thought, edited by Peter Gregory, page 79, Motilal Banarsidass Publishers, 1987, 1991

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their purity or defilement. Yet, while adept at making such distinctions, he distances himself from everything and gives up all grasping and attachment."

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Some of the main Tang dynasty sources which contain the teachings of the Hongzhou masters have been translated into English, and include the following:

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Mazu's "ordinary mind is the Way" to "no-mind is the Way" in response to criticism that the Hongzhou school regarded the deluded mind as the true mind.

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may have been based on an original discourse text complied by Baizhang's disciples, it was also supplemented with the ideas of Baizhang's successors.

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John R. McRae, Zen Evangelist: Shenhui, Sudden Enlightenment, and the Southern School of Chan Buddhism, pages 97, 159 University of Hawaii Press, 2023

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view, as it eliminates all moral distinctions and validates any actions (including unethical ones) as expressions of the essence of Buddha-nature.

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performance of good and bad actions, and the experiencing of their pleasurable and painful consequences are all, in their entirety, Buddha-nature.

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monks who participated in the transmission of Chan to Korea were students of Mazu's disciples. These figures founded seven out of the Korean “

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Ch'an Master Hui Hai, The Zen Teaching of Instantaneous Awakening, translated by John Blofeld, pages 132-133, Buddhist Publishing Group, 2007

2336:

and antinomianism of the Hongzhou school, Zongmi's paradigm preserved "an ethically critical duality within a larger ontological unity", an

1874:

that this One Mind is inherent in all of you, he used the Laṅkāvatāra Scripture to seal the sentient beings' mind-ground. Therefore, in the

1382:

Outside of Jiangxi, Yaoshan, Ruhui, Tanzang (758–827), Deng Yinfeng (dates unknown), and Zhaoti Huilang (738–820) all formed communities in

2416:, the "yü-lü" ("record") genre developed, the recorded sayings of the masters, and the encounter dialogues. The best-known example is the 3792:

Ch'an Master Hui Hai, The Zen Teaching of Instantaneous Awakening, translated by John Blofeld, page 104, Buddhist Publishing Group, 2007

2458:. In Chinese "katsu" means "to shout", which has traditionally been translated as "yelled 'katsu'" - which should mean "yelled a yell" 1968:

stated that “the south wrongly taught deluded mind as true mind, taking thief as son, and regarding mundane wisdom as Buddha wisdom.”

1131:

Zhangjing Huaihui (756–815), Danxia Tianran (739–824), Dongsi Ruhui (744–823), Tianhuang Daowu (748–807), and Furong Taiyu (747–826).

3914:

Mario Poceski, Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism, page 136, Oxford University Press, 2007

2161:

abide in nonattachment any more, and does not even engender any understanding of not abiding in it either, that is the final good".

4467:

Chan. A Historical Sketch. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori

1737:

abiding anywhere is the abode. When one attains this, it is called the non-abiding mind. The non-abiding mind is the Buddha mind.

1581:

one-sided views—especially evident in Baizhang's record—that are based on the notion that ultimate reality cannot be predicated."

1127:). During his two decade period at this monastery, Mazu's fame spread and he attracted many disciples from throughout the empire. 3905:

Jeffrey L. Broughton, The Bodhidharma Anthology: The Earliest Records of Zen, pages 41, 51, University of California Press, 1999

1796:

Two related teachings which appear frequently in the works of Mazu and his disciples are the statements "This Mind is Buddha" (即

1541: 954: 3738:

Bernard Faure, The Will to Orthodoxy: A Critical Genealogy of Northern Chan Buddhism, page 69, Stanford University Press, 1997

1584:

He also argues that the Hongzhou school's doctrinal approach was an eclectic approach that drew on diverse sources, including

4379:

Ch'an Spirituality. In: Buddhist Spirituality. Later China, Korea, Japan and the Modern World; edited by Takeuchi Yoshinori

4336:, University of Hawai’i Press, Kuroda Institute, (originally published Princeton University Press, 1991, Princeton, N.J.), 1656:

disciplinary code and emphasis on renunciation and simple living, is an assumed background to Hongzhou school sources. The

3451:

The Recorded Sayings of Zen Master Joshu, translated and introduced by James Green, page 11, Shambhala Publications, 2001

2087: 1853: 1836: 422: 2450:. These recorded sayings are well-edited texts, written down up to 160 years after the supposed sayings and meetings. 4395: 4341: 4314: 2484: 873: 437: 2368:

The Zen Teaching of Instantaneous Awakening: Being the Teaching of the Zen Master Hui Hai, Known as the Great Pearl

1724:

Awakening is the sudden letting go of all deluded thoughts, it is a mind that does not abide or cling to anything.

1375:, the best known disciple of Mazu who taught here was Foguang Ruman (752–842?). He was also a teacher of the poet 4251: 2552:平常心, usually translated as "ordinary mind"; but also as "undisturbed mind," "normal, peaceful, undisturbed mind" 2127:

On the other hand, Baizhang's record criticizes the view that since one is Buddha one does not need to practice:

1950:

doctrine of nature-origination, his stance that Buddha-nature manifests in function was nonetheless different:

1814: 1536:

By the latter Tang dynasty, the Hongzhou school's was supplanted by various distinct regional traditions (the "

427: 393: 4208: 3431: 4275: 4442: 1608: 373: 2039:

This view was also criticized by Zongmi because he believed it “betrayed the gate of gradual cultivation.”

1882:

Mazu and his students were careful to indicate that this teaching should not be reified as a kind of self (

1067:, Mazu's main Hongzhou monastery during his later life (which at the time was known as Kaiyuan monastery). 338: 2254:) which he says, "presents the practice in fairly conventional terms." However, as McRae points out, the 224: 1959:

The Hongzhou school was also criticized for their apparent equation of ordinary mind and Buddha-nature.

1465:

during the pivotal period of the first half of the ninth century. During this period, almost all Korean

417: 1710: 1706: 1352:

include Shigong Huizang (dates unknown), Nanyuan Daoming (dates unknown), and Yangqi Zhenshu (d. 820).

947: 4432: 4296:

Chappell, David W. (1993). "Hermeneutical Phases in Chinese Buddhism". In Lopez, Donald S. Jr. (ed.).

1878:, the Buddha stated that mind is the essential teaching, and the gate of non-being is the Dharma-gate. 1565:

According to Jinhua Jia, "the doctrinal foundation of the Hongzhou school was mainly a mixture of the

1141: 788: 4232: 4196: 4184: 3600:"McRae on Jia, 'The Hongzhou School of Chan Buddhism in Eighth- through Tenth-century China' | H-Net" 2333: 2313: 1769: 1714: 3442:

Peter Gregory, Tsung-mi and the Sinification of Buddhism, page 237, University of Hawaii Press, 2002

3175:

Sayings and Doings of Pai-chang, translated by Thomas Cleary, pages 46-47, Center Publications, 1978

1355:

Huaihui and Weikuan are known for having established the Hongzhou school in the imperial capital of

4457: 1920: 1360: 901: 550: 147: 110: 896: 1607:

Mazu's citation of various sutras indicate that his teaching drew from Mahayana sources like the

1119:), where he began taking students. First he resided on Gonggong mountain, and then he settled in 868: 778: 773: 3801:

Sayings and Doings of Pai-chang, translated by Thomas Cleary, page 80, Center Publications, 1978

1123:

state-sponsored Kaiyuan monastery (today known as Youmin Temple) in Hongzhou (present day north

1036:). Mazu taught here during his last years and some of his disciples also taught in this region. 2082: 1674: 1498: 1435: 841: 500: 460: 318: 137: 1537: 793: 485: 4496: 2303:

claimed that the Hung-chou tradition believed "everything as altogether true". Zongmi writes:

1751: 1470: 940: 515: 2262:

dynasty collection, even though Poceski introduces it as though it might be an early work.

2141:

as a way to explain gradual progress on the path. According to Poceski, "a central theme in

783: 1649: 1520:, which remains a tradition today after having become the dominant form of Chan during the 1082: 1072: 267: 4481: 2418: 1059: 490: 8: 2299:(圭峰宗密) (780–841), an influential teacher-scholar and patriarch of both the Chán and the 1493:(died 850), who was a dharma heir of Baizhang Huaihai. He started his monastic career at 1028:

refers to the Tang dynasty province that was located in the northern part of present-day

858: 505: 3951:"Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism (review)" 3625:"Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism (review)" 3562:"Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism (review)" 2176:(Discernment of the Realm of Reality), and the six categories of contemplation found in 1883: 2274: 1848: 1827: 926: 863: 287: 4434:

The Textual History of the Linji lu (Record of Linji): The Earliest Recorded Fragments

4451: 4391: 4388:

Seeing Through Zen. Encounter, Transformation, and Genealogy in Chinese Chan Buddhism

4337: 4310: 3970: 3644: 3581: 2528:, "flat, level, equal, to tie (make the same score), to draw (score), calm, peaceful" 2235: 2145:

is Chan practitioners' progression along stages that constitute a path of practice."

1916: 1622: 1414:

Doui, a student of Zhizang and Baizhang who established the Gaji san school (迦智山) at

1196: 1018: 668: 624: 545: 388: 368: 1673:

was a follower of the Hongzhou master Xingshan Weikuan 興善惟寬 (755–817). The literati

1552:

and his disciple Yangshan, but this tradition did not survive the fall of the Tang.

820: 714: 185: 3962: 3636: 3573: 2545: 2439: 1965: 1803: 1694: 1617:- cittamatra). Other teachings of Mazu and Baizhang also quote or paraphrase other 1297: 1286: 1263: 1186: 1006: 972: 916: 649: 2195:, with Mazu's second-generation disciples. Thus, Jia's position is that while the 2321: 2278: 1661: 1618: 1549: 1212: 1158: 1109: 810: 555: 262: 23: 2502: 2320:, and therefore denies the need for spiritual cultivation and moral discipline ( 1718: 990: 234: 2581: 2389: 2296: 2148:

These three progressive stages are explained through the "three propositions":

1986: 1960: 1698: 1628: 1570: 1545: 1502: 1455: 1315: 1267: 1232: 1178: 1014: 878: 815: 673: 639: 594: 432: 356: 323: 219: 2137:

precepts and the accumulation of wholesome karma, and Da'an's record uses the

1976:

Mario Poceski takes a different view and associates "ordinary mind" with the "

1823: 4490: 4406:

Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism

3974: 3648: 3585: 2443: 2325: 2317: 2300: 2016: 1702: 1678: 1566: 1494: 1490: 1451: 1443: 1439: 1423: 1204: 1010: 654: 644: 629: 619: 614: 589: 525: 495: 470: 328: 257: 142: 78: 3950: 3624: 3561: 1903:

If you want to know the Way directly, then ordinary mind is the Way (平常心是道,

1797: 1689:

According to Poceski, at the core of the teaching of Hongzhou teachers like

343: 4370:

The Hongzhou School of Chan Buddhism in Eighth- through Tenth-Century China

4361:

The Hongzhou School of Chan Buddhism in Eighth- through Tenth-Century China

2595: 2462: 2447: 2413: 2385: 2324:). Zongmi's interpretation of the Hongzhou doctrine would be a dangerously 2259: 2192: 2108: 2095:

For Mazu, the Way is beyond both cultivating and not cultivating. He says:

2057:

While many traditional sources have seen the Hongzhou school as completely

1862: 1725: 1635:

Regarding the reading of scriptures and studying doctrines, Baizhang says:

1521: 1517: 1510: 1506: 1497:. In 842 he took up residence at Lung-hsing Monastery at the invitation of 1402:

received disciples such as Wuye, Zhixian, and Magu Baoche (dates unknown).

1387: 1241: 1224: 1086: 1040: 1002: 805: 729: 634: 540: 86: 34: 2354:

Sun-Face Buddha: The Teachings of Ma-tsu and the Hung-chou School of Ch'an

1476: 1115:

In the latter half of his life, Mazu moved to Hongzhou (present day north

1933: 1819: 1666: 1466: 1356: 1341: 1270:

supplanted Xitang as the leaders of the second generation of the school.

994: 584: 520: 510: 475: 383: 313: 202: 94: 3966: 3640: 3577: 2435: 2169:

school contemplative models, such as the three general discernments of

1690: 1585: 1574: 1168: 1101: 998: 761: 609: 465: 308: 272: 207: 180: 190: 4325:

The Will to Orthodoxy: A Critical Genealogy of Northern Chan Buddhism

2138: 1669:

was one of Mazu's students. Similarly, the scholar-official and poet

1614: 1589: 830: 825: 746: 697: 530: 175: 102: 1509:(died 866 CE), was later seen as the founder of his own school, the 333: 152: 2337: 2312:

According to Zongmi, the Hongzhou school teaching led to a radical

2290: 2058: 1670: 1461:

Mazu's students were also influential during the spread of Chan to

1391: 1376: 1365: 1120: 1105: 1064: 1033: 835: 229: 162: 4047: 2399:, traditional accounts that rely on Song dynasty sources like the 1830:

and Chinese Buddhist ideas, like the doctrine of the "true mind" (

1410: 1278: 734: 719: 535: 2612: 2466: 2316:

view that believed that all actions, good or bad, are expressing

2267: 1977: 1597: 1415: 1395: 1372: 1349: 1148: 1124: 1116: 1090: 1029: 911: 604: 599: 303: 282: 277: 132: 2068:

On the other hand, according to Jia, the Hongzhou view is that:

58: 2599: 2535:, "always, ever, often, frequently, common, general, constant" 2183:(Discernment of Ending Falsehood and Returning to the Source). 2177: 2170: 2166: 2119:

In a negative statement regarding practice, Dazhu Huihai says:

2081:

Jia also points out how Mazu's attitude toward the doctrine of

1947: 1940: 1653: 1593: 1481: 1399: 1345: 1305: 980: 921: 906: 756: 724: 692: 292: 157: 1540:") that arose during the instability of the late Tang and the 3398: 3396: 3394: 3284: 3282: 3269: 3267: 3265: 1773: 1514: 1462: 1383: 751: 709: 687: 252: 4280:. Asian Philosophy, Vol. 13, Nos. 2/3, 2003. Notes 26 and 41 3428:

Magic of Japan: Secret Places and Life-Changing Experiences

3306: 3082: 2901: 2899: 2186:

Jinhua Jia points out that while some of the themes of the

1768:

Because of the ultimate reality and the everyday world are

1137: 1078: 298: 3391: 3279: 3262: 3121: 2242:

Poceski writes that "this interpretation is reinforced by

1930:?", to which Nánquán responds "Ordinary mind is the way." 1648:

The Hongzhou school was a monastic tradition and as such,

4131: 4107: 3543: 3541: 3539: 3526: 3524: 3369: 3367: 3365: 3325: 3323: 3321: 3240: 3238: 3111: 3109: 3000: 2998: 2566: 2497: 2374:

The Zen Teaching of Huang-po on the Transmission of Mind.

2289:

The Hung-chou school has been criticised for its radical

1925: 1754:) and was promoted by masters like Huangbo. Mazu states: 1348:. Other disciples who formed communities of their own in 73: 48: 4095: 2896: 2872: 2850: 2848: 2821: 2797: 2785: 1434:

During the mid-Tang, most other major Chan schools (the

4059: 4026: 3996: 3986: 3984: 3873: 3818: 3816: 3352: 3350: 2737: 2713: 2701: 1889: 1477:

Next generations and replacement by regional traditions

4276:

James D. Sellmann & Hans Julius Schneider (2003),

3536: 3521: 3408: 3379: 3362: 3335: 3318: 3294: 3250: 3235: 3190: 3178: 3157: 3145: 3133: 3106: 3094: 3070: 3046: 3034: 3022: 2995: 2983: 2971: 2959: 2273:

One story depicts Mazu practicing sitting meditation (

1934:

Complete empirical human mind of purity and defilement

1684: 4076: 4074: 3466: 3223: 2947: 2935: 2923: 2911: 2884: 2860: 2845: 2833: 2809: 2773: 2761: 2749: 2679: 2677: 2675: 2379: 3981: 3813: 3722: 3720: 3660: 3658: 3511: 3509: 3507: 3505: 3478: 3347: 2689: 2646: 2224:

and not sitting is the Tathāgata's pure meditation.

4119: 2634: 1946:According to Jia, while Mazu was influenced by the 1812:). These ideas are based on teachings found in the 4422:Schuhmacher, Stephan; Woerner, Gert, eds. (1991), 4421: 4307:Zen Buddhism: A History. Volume 1: India and China 4245:"Translation of the Lin-ji yü-lü by Fuller-Sasaki" 4155: 4071: 4053: 3861: 3765: 3211: 3010: 2725: 2672: 1791: 1405: 16:Chinese school of Chán Buddhism in the Tang period 4426:, translated by Michael H. Kohn, Boston: Shambala 3753: 3741: 3717: 3682: 3670: 3655: 3502: 3490: 3454: 3058: 1861:The mind can be spoken of : birth and death, and 4488: 1501:(787 or 797–860), who was also a lay-student of 1340:A major center of the Hongzhou tradition was at 2340:which he claimed was lacking in Hongzhou Chan. 2407:Jingde Record of the Transmission of the Lamp 1923:(J: Nansen Fugan) (748–835) "What is the Way ( 1422:There are links between Mazu's school and the 4278:Liberating Language in Linji and Wittgenstein 2003: 1971: 1919:(J. Jōshū Jūshin) (778–897) asks his teacher 1869:One source text of Mazu's teaching states: 1505:of Shenhui's Heze school. Huangbo's student, 948: 1955:defilement, is identical with Buddha-nature. 4424:The Shambala Dictionary of Buddhism and Zen 2538:平常, "ordinary, common, usually, ordinarily" 4464: 2707: 2434:), which contains the recorded sayings of 2107:, attributed to Mazu's immediate disciple 1390:, and Damei Fachang formed communities in 1201:(Chao-chou Ts'ung-shen, Jpn. Jōshū Jūshin) 1085:(755-763) led to a loss of control by the 955: 941: 4334:Tsung-mi and the Sinification of Buddhism 4304: 4113: 2827: 1980:" found in earlier Chan sources like the 1808:) and "Ordinary Mind is the Way" (平常心是道, 1604:truth is indescribable and beyond words. 1331: 4295: 4101: 2277:, chan) but being chided by his teacher 2216:, the earliest extant records of Chan. 1939:ignorance and delusion, and argued that 1681:and compiled a record of his teachings. 1489:A key figure of the third generation is 1480: 1409: 1277: 1191:(Pai-chang Huai-hai, Jpn. Hyakujō Ekai) 1183:(Nan-ch'üan p'u-yüan, Jpn. Nansen Fugan) 1163:(Nan-yüeh Huai-jang, Jpn. Nangaku Ejō)) 1058: 1050: 4412: 4403: 4376: 4331: 4137: 4032: 4002: 3547: 3530: 3414: 3402: 3385: 3373: 3341: 3329: 3312: 3300: 3288: 3273: 3256: 3244: 3229: 3196: 3184: 3163: 3151: 3139: 3127: 3115: 3100: 3088: 3076: 3052: 3040: 3028: 3004: 2989: 2977: 2965: 2953: 2941: 2929: 2917: 2905: 2890: 2878: 2866: 2854: 2839: 2815: 2803: 2791: 2779: 2767: 2755: 2743: 2719: 2695: 2652: 2640: 1573:theory, with a salient emphasis on the 1320: 4489: 4440: 4430: 4148: 4146: 4125: 3935: 3933: 3931: 3929: 3892: 3890: 3888: 3701: 3699: 3697: 3016: 2165:This model is similar in some ways to 2017:"Original purity" and "No cultivation" 1429: 4385: 4363:. State University of New York Press. 4349: 4322: 4161: 4080: 4065: 3990: 3948: 3622: 3559: 2731: 2683: 2628: 1217:(Kuei-shan Ling-yu, Jpn. Isan Reiyū) 2665: 2663: 2661: 1442:, Shenhui's Southern school and the 1394:. Regarding the northern provinces, 1229:(Lin-chi I-hsüan, Jpn. Rinzai Gigen) 1209:(Huang-po Hsi-yüan, Jpn. Ōbaku Kiun) 4367: 4358: 4143: 3926: 3885: 3879: 3867: 3771: 3759: 3747: 3726: 3694: 3688: 3676: 3664: 3515: 3496: 3484: 3472: 3460: 3356: 3217: 3064: 2052: 1941:Buddha-nature manifests in function 1685:Non-attachment and ultimate reality 1273: 1251: 13: 4390:, The University Press Group Ltd, 2380:Influence - Song-dynasty portrayal 14: 4508: 4475: 4354:, Oxford: Oxford University Press 4170: 2658: 2432:The Collection of the Four Houses 2252:Inscription on Sitting Meditation 2111:, taught going beyond both deeds 1818:, as well on the doctrine of the 1763: 1256: 1173:(Ma-tsu Tao-i, Jpn. Baso Dōitsu) 874:Zen organisation and institutions 438:Anthology of the Patriarchal Hall 4268: 4237: 4086: 4038: 4017: 4008: 3942: 3917: 3908: 3899: 3852: 3843: 3834: 3825: 2549:, "heart," "mind," "heart-mind" 2219:One such passage by Mazu states: 1894: 1728:defines the "non-abiding mind" ( 413:Two Entrances and Four Practices 57: 22: 4225: 4213: 4201: 4189: 4177: 3804: 3795: 3786: 3777: 3732: 3708: 3616: 3592: 3553: 3445: 3436: 3420: 3202: 3169: 2605: 2588: 2575: 2515: 2361:Sayings and Doings of Pai-chang 1911:The phrase also appears in the 1596:school's philosophy as well as 1406:Relationship with Oxhead-school 1077:During the life of the founder 4054:Schuhmacher & Woerner 1991 2598:'s "true man of no rank," and 1851:. As Mazu states (echoing the 1643: 1359:. Weikuan was even invited by 1310: 997:(618–907), which started with 985: 428:Sutra of Perfect Enlightenment 1: 4300:. Delhi: Motilal Banarsidass. 2623: 2611:Compare with the teaching of 2521:The etymology is as follows: 2352:Cheng-chien Bhikshu (1992). 2206: 1560: 1544:. The first of these was the 1371:Regarding the old capital of 1096: 186:Hakuin's Four ways of knowing 4469:, Delhi: Motilal Banarsidass 4381:, Delhi: Motilal Banarsidass 4305:Dumoulin, Heinrich (2005a), 2284: 1899:A teaching by Mazu states: 1555: 1471:nine mountain schools of Sŏn 645:Yunmen Wenyan (Ummon Bun'en) 7: 4465:Yampolski, Philip (2003a), 4377:Kasulis, Thomas P. (2003), 4327:, Stanford University Press 4221:Undisturbed mind is the way 2491: 1984:(Treatise on No-mind), the 1834:) and the teachings of the 225:Doctrinal background of Zen 10: 4513: 4482:thezensite: history of Zen 4332:Gregory, Peter N. (2002), 4288: 3955:China Review International 3831:Poceski 2007, pp. 203-205. 3714:Poceski 2007, pp. 199-202. 3629:China Review International 3566:China Review International 2004:Naturally functioning mind 1972:Detached nondual awareness 1913:Chao-chou Ch'an-shih Yu-Lu 1890:"Ordinary Mind is the Way" 1070: 1046: 4417:, Oxford University Press 4408:, Oxford University Press 3849:Poceski 2007, p. 207-209. 2390:Traditional Zen Narrative 2085:differs from that of the 1301: 1185: 1167: 1157: 1147: 1140: 1001:and included key figures 976: 625:Dongshan Liangjie (Tozan) 4441:Wright, Dale S. (n.d.), 2669:Poceski 2007, pp. 10-11. 2602:'s "Unborn Buddha Mind." 2508: 2343: 1055:Mazu ("Master Ma") Daoyi 551:Ordinary Mind Zen School 443:Transmission of the Lamp 148:Turning the light around 111:Zen in the United States 4444:The Huang-po Literature 4431:Welter, Albert (n.d.), 4413:Poceski, Mario (2010), 4404:Poceski, Mario (2007), 4323:Faure, Bernard (1997), 3949:McRae, John R. (2008). 3623:McRae, John R. (2008). 3560:McRae, John R. (2008). 2359:Cleary, Thomas (1978). 1721:of person and things." 1677:was also a disciple of 1613:'s mind-only teaching ( 869:Zen ranks and hierarchy 842:Category: Zen Buddhists 176:Ten Ox-Herding Pictures 4350:Heine, Steven (2008), 4309:, World Wisdom Books, 3426:Hector Garcia (2021), 2489: 2478:Mario Poceski writes: 2476: 2461:Earlier scholars like 2372:Blofeld, John (1994). 2366:Blofeld, John (1987). 2310: 2226: 2134: 2125: 2105:Dunwu rudao yaomen lun 2101: 2083:original enlightenment 2075: 2050: 2037: 2027: 2001: 1957: 1909: 1905:ping chang xin shi dao 1880: 1867: 1810:ping chang xin shi dao 1761: 1739: 1705:is the cultivation of 1641: 1534: 1486: 1419: 1332:Other students of Mazu 1294:Pure Rules of Baizhang 1283: 1108:, through his teacher 1068: 1056: 991:Chinese school of Chán 501:Plum Village Tradition 461:East Mountain Teaching 423:The Awakening of Faith 319:Prostration (Buddhism) 138:Original enlightenment 4298:Buddhist Hermeneutics 4023:Poceski 2007, p. 172. 4014:Poceski 2007, p. 171. 3939:Poceski 2007, p. 137. 3896:Poceski 2007, p. 136. 3858:Poceski 2007, p. 212. 3840:Poceski 2007, p. 207. 3822:Poceski 2007, p. 203. 3705:Poceski 2007, p. 199. 2480: 2472: 2305: 2221: 2214:Bodhidharma Anthology 2191:doctrine in the late 2181:Wangjin huanyuan guan 2129: 2121: 2097: 2070: 2045: 2032: 2023: 1996: 1952: 1901: 1876:Laṅkāvatāra Scripture 1871: 1859: 1792:"This Mind is Buddha" 1756: 1734: 1637: 1529: 1484: 1413: 1321:Pai-chang ch'ing-kuei 1281: 1153:(Hui-neng, Jpn. Enō) 1062: 1054: 655:Dahui Zonggao (Tahui) 635:Linji Yixuan (Rinzai) 630:Xuefeng Yicun (Seppo) 615:Shitou Xiqian (Kisen) 516:Kwan Um School of Zen 399:Mahaparinirvana Sutra 369:Prajñaparamita sutras 363:Indian Mahayana texts 4456:: CS1 maint: year ( 4386:McRae, John (2003), 4368:Jia, Jinhua (2012). 4359:Jia, Jinhua (2006). 4352:Zen Skin, Zen Marrow 4231:writtenchinese.com, 4207:writtenchinese.com, 4195:writtenchinese.com, 4183:writtenchinese.com, 4152:Poceski 2007, p. 10. 4044:Poceski 2007, p. 16. 2422:. It is part of the 1650:buddhist monasticism 1083:An Lu-shan Rebellion 268:Bodhisattva Precepts 4092:Poceski 2007, p. 9. 3315:, p. 1664-165. 3091:, p. 129, 160. 2402:Jingde chuandeng lu 2258:is only found in a 2139:ox-herding pictures 1542:Five Dynasties eras 1527:As Poceski writes, 1430:Growth to dominance 859:Dharma transmission 506:Order of Interbeing 486:Five Houses of Chán 230:Representation-only 181:Five ranks of Tozan 3967:10.1353/cri.0.0146 3882:, p. 79, 109. 3641:10.1353/cri.0.0146 3604:networks.h-net.org 3578:10.1353/cri.0.0146 3405:, p. 177-180. 3291:, p. 161-163. 3276:, p. 158-163. 3130:, p. 143-145. 2629:Printed references 2088:Awakening of Faith 1987:Platform Scripture 1854:Awakening of Faith 1837:Awakening of Faith 1487: 1473:” (kusan sŏnmun). 1420: 1284: 1069: 1057: 927:Pure Land Buddhism 864:Zen lineage charts 288:Walking meditation 4140:, pp. 28–29. 3475:, p. 69, 76. 2021:Mazu taught that 1917:Zhaozhou Congshen 1624:Vimalakirti sutra 1610:Laṅkāvatāra sutra 1386:, while Yanguan, 1249: 1248: 1197:Zhaozhou Congshen 1063:Youmin Temple in 1032:(the area around 1019:Zhaozhou Congshen 965: 964: 669:Zhongfeng Mingben 610:Mazu Daoyi (Baso) 546:White Plum Asanga 389:Vimalakirti Sutra 379:Śrīmālādevī Sūtra 374:Lankavatara Sutra 203:Bodhisattva ideal 4504: 4470: 4461: 4455: 4447: 4437: 4427: 4418: 4409: 4400: 4382: 4373: 4364: 4355: 4346: 4328: 4319: 4301: 4282: 4272: 4266: 4265: 4263: 4262: 4256: 4250:. Archived from 4249: 4241: 4235: 4229: 4223: 4219:Paradise Bound, 4217: 4211: 4205: 4199: 4193: 4187: 4181: 4165: 4159: 4153: 4150: 4141: 4135: 4129: 4123: 4117: 4111: 4105: 4099: 4093: 4090: 4084: 4078: 4069: 4068:, p. 18-21. 4063: 4057: 4051: 4045: 4042: 4036: 4030: 4024: 4021: 4015: 4012: 4006: 4000: 3994: 3988: 3979: 3978: 3946: 3940: 3937: 3924: 3921: 3915: 3912: 3906: 3903: 3897: 3894: 3883: 3877: 3871: 3865: 3859: 3856: 3850: 3847: 3841: 3838: 3832: 3829: 3823: 3820: 3811: 3808: 3802: 3799: 3793: 3790: 3784: 3781: 3775: 3769: 3763: 3757: 3751: 3745: 3739: 3736: 3730: 3724: 3715: 3712: 3706: 3703: 3692: 3686: 3680: 3674: 3668: 3662: 3653: 3652: 3620: 3614: 3613: 3611: 3610: 3596: 3590: 3589: 3557: 3551: 3545: 3534: 3528: 3519: 3513: 3500: 3494: 3488: 3487:, p. 68-69. 3482: 3476: 3470: 3464: 3458: 3452: 3449: 3443: 3440: 3434: 3424: 3418: 3412: 3406: 3400: 3389: 3383: 3377: 3371: 3360: 3359:, p. 67-68. 3354: 3345: 3339: 3333: 3327: 3316: 3310: 3304: 3298: 3292: 3286: 3277: 3271: 3260: 3254: 3248: 3242: 3233: 3227: 3221: 3215: 3209: 3206: 3200: 3194: 3188: 3182: 3176: 3173: 3167: 3161: 3155: 3149: 3143: 3137: 3131: 3125: 3119: 3113: 3104: 3098: 3092: 3086: 3080: 3074: 3068: 3062: 3056: 3050: 3044: 3038: 3032: 3026: 3020: 3014: 3008: 3002: 2993: 2987: 2981: 2975: 2969: 2963: 2957: 2951: 2945: 2939: 2933: 2927: 2921: 2915: 2909: 2908:, p. 63-65. 2903: 2894: 2888: 2882: 2881:, p. 52-54. 2876: 2870: 2864: 2858: 2852: 2843: 2837: 2831: 2825: 2819: 2813: 2807: 2806:, p. 49-50. 2801: 2795: 2794:, p. 47-48. 2789: 2783: 2777: 2771: 2765: 2759: 2753: 2747: 2746:, p. 31-32. 2741: 2735: 2729: 2723: 2722:, p. 22-42. 2717: 2711: 2705: 2699: 2693: 2687: 2681: 2670: 2667: 2656: 2650: 2644: 2638: 2617: 2609: 2603: 2592: 2586: 2579: 2573: 2519: 2440:Baizhang Huaihai 2197:Baizhang guanglu 2188:Baizhang guanglu 2143:Baizhang guanglu 2053:View on practice 1966:Nanyang Huizhong 1815:Avatamsaka sutra 1577:of the former." 1567:tathagata-garbha 1361:Emperor Xianzong 1322: 1312: 1311:Bǎizhàng qīngguī 1303: 1287:Baizhang Huaihai 1274:Baizhang Huaihai 1252:Students of Mazu 1187:Baizhang Huaihai 1138: 1030:Jiangxi province 1017:and his student 1007:Baizhang Huaihai 987: 978: 957: 950: 943: 768:Thiền in Vietnam 650:Yongming Yanshou 394:Avatamsaka Sutra 163:Sudden awakening 61: 51: 43: 39: 33: 26: 19: 18: 4512: 4511: 4507: 4506: 4505: 4503: 4502: 4501: 4487: 4486: 4478: 4473: 4449: 4448: 4398: 4344: 4317: 4291: 4286: 4285: 4273: 4269: 4260: 4258: 4254: 4247: 4243: 4242: 4238: 4230: 4226: 4218: 4214: 4206: 4202: 4194: 4190: 4182: 4178: 4173: 4168: 4160: 4156: 4151: 4144: 4136: 4132: 4124: 4120: 4112: 4108: 4100: 4096: 4091: 4087: 4079: 4072: 4064: 4060: 4052: 4048: 4043: 4039: 4031: 4027: 4022: 4018: 4013: 4009: 4001: 3997: 3989: 3982: 3947: 3943: 3938: 3927: 3922: 3918: 3913: 3909: 3904: 3900: 3895: 3886: 3878: 3874: 3866: 3862: 3857: 3853: 3848: 3844: 3839: 3835: 3830: 3826: 3821: 3814: 3809: 3805: 3800: 3796: 3791: 3787: 3782: 3778: 3770: 3766: 3758: 3754: 3746: 3742: 3737: 3733: 3725: 3718: 3713: 3709: 3704: 3695: 3687: 3683: 3675: 3671: 3663: 3656: 3621: 3617: 3608: 3606: 3598: 3597: 3593: 3558: 3554: 3546: 3537: 3529: 3522: 3514: 3503: 3495: 3491: 3483: 3479: 3471: 3467: 3459: 3455: 3450: 3446: 3441: 3437: 3425: 3421: 3413: 3409: 3401: 3392: 3384: 3380: 3372: 3363: 3355: 3348: 3340: 3336: 3328: 3319: 3311: 3307: 3299: 3295: 3287: 3280: 3272: 3263: 3255: 3251: 3243: 3236: 3228: 3224: 3216: 3212: 3207: 3203: 3195: 3191: 3183: 3179: 3174: 3170: 3162: 3158: 3150: 3146: 3138: 3134: 3126: 3122: 3114: 3107: 3099: 3095: 3087: 3083: 3075: 3071: 3063: 3059: 3051: 3047: 3039: 3035: 3027: 3023: 3015: 3011: 3003: 2996: 2988: 2984: 2976: 2972: 2964: 2960: 2952: 2948: 2940: 2936: 2928: 2924: 2916: 2912: 2904: 2897: 2889: 2885: 2877: 2873: 2865: 2861: 2853: 2846: 2838: 2834: 2826: 2822: 2814: 2810: 2802: 2798: 2790: 2786: 2778: 2774: 2766: 2762: 2754: 2750: 2742: 2738: 2730: 2726: 2718: 2714: 2708:Yampolski 2003a 2706: 2702: 2694: 2690: 2682: 2673: 2668: 2659: 2651: 2647: 2639: 2635: 2631: 2626: 2621: 2620: 2610: 2606: 2593: 2589: 2580: 2576: 2520: 2516: 2511: 2494: 2382: 2346: 2287: 2279:Nanyue Huairang 2209: 2055: 2019: 2006: 1974: 1936: 1897: 1892: 1794: 1766: 1687: 1646: 1619:Mahayana sutras 1563: 1558: 1479: 1436:Northern school 1432: 1408: 1334: 1276: 1259: 1254: 1228: 1216: 1213:Guishan Lingyou 1208: 1200: 1190: 1182: 1172: 1162: 1159:Nanyue Huairang 1152: 1110:Nanyue Huairang 1099: 1075: 1073:History of Chan 1049: 969:Hongzhou school 961: 932: 931: 892: 891:Related schools 884: 883: 854: 846: 845: 811:Hakuun Yasutani 789:Thích Nhất Hạnh 574: 569: 561: 560: 556:Zen Peacemakers 481:Hongzhou school 456: 448: 447: 418:Śūraṅgama Sūtra 359: 349: 348: 344:Zen calligraphy 263:Bodhisattva vow 258:Six Perfections 248: 240: 239: 171: 129: 124: 116: 115: 69: 49: 41: 35: 31: 17: 12: 11: 5: 4510: 4500: 4499: 4485: 4484: 4477: 4476:External links 4474: 4472: 4471: 4462: 4438: 4428: 4419: 4410: 4401: 4396: 4383: 4374: 4365: 4356: 4347: 4342: 4329: 4320: 4315: 4302: 4292: 4290: 4287: 4284: 4283: 4267: 4236: 4224: 4212: 4200: 4188: 4175: 4174: 4172: 4171:Web references 4169: 4167: 4166: 4154: 4142: 4130: 4118: 4116:, p. 179. 4114:Dumoulin 2005a 4106: 4104:, p. 192. 4094: 4085: 4070: 4058: 4056:, p. 141. 4046: 4037: 4035:, p. 239. 4025: 4016: 4007: 4005:, p. 236. 3995: 3980: 3961:(2): 170–184. 3941: 3925: 3916: 3907: 3898: 3884: 3872: 3860: 3851: 3842: 3833: 3824: 3812: 3803: 3794: 3785: 3776: 3774:, p. 126. 3764: 3752: 3740: 3731: 3716: 3707: 3693: 3681: 3669: 3654: 3635:(2): 170–184. 3615: 3591: 3572:(2): 170–184. 3552: 3550:, p. 183. 3548:Poceski (2007) 3535: 3533:, p. 185. 3531:Poceski (2007) 3520: 3501: 3489: 3477: 3465: 3453: 3444: 3435: 3419: 3417:, p. 182. 3415:Poceski (2007) 3407: 3403:Poceski (2007) 3390: 3388:, p. 170. 3386:Poceski (2007) 3378: 3376:, p. 169. 3374:Poceski (2007) 3361: 3346: 3344:, p. 167. 3342:Poceski (2007) 3334: 3332:, p. 165. 3330:Poceski (2007) 3317: 3313:Poceski (2007) 3305: 3303:, p. 164. 3301:Poceski (2007) 3293: 3289:Poceski (2007) 3278: 3274:Poceski (2007) 3261: 3259:, p. 162. 3257:Poceski (2007) 3249: 3247:, p. 159. 3245:Poceski (2007) 3234: 3230:Poceski (2007) 3222: 3220:, p. 104. 3210: 3201: 3199:, p. 133. 3197:Poceski (2007) 3189: 3187:, p. 132. 3185:Poceski (2007) 3177: 3168: 3166:, p. 148. 3164:Poceski (2007) 3156: 3154:, p. 147. 3152:Poceski (2007) 3144: 3142:, p. 144. 3140:Poceski (2007) 3132: 3128:Poceski (2007) 3120: 3118:, p. 142. 3116:Poceski (2007) 3105: 3103:, p. 130. 3101:Poceski (2007) 3093: 3089:Poceski (2007) 3081: 3079:, p. 128. 3077:Poceski (2007) 3069: 3057: 3055:, p. 112. 3053:Poceski (2007) 3045: 3043:, p. 114. 3041:Poceski (2007) 3033: 3031:, p. 113. 3029:Poceski (2007) 3021: 3009: 3007:, p. 108. 3005:Poceski (2007) 2994: 2992:, p. 111. 2990:Poceski (2007) 2982: 2980:, p. 110. 2978:Poceski (2007) 2970: 2968:, p. 102. 2966:Poceski (2007) 2958: 2954:Poceski (2007) 2946: 2942:Poceski (2007) 2934: 2930:Poceski (2007) 2922: 2918:Poceski (2007) 2910: 2906:Poceski (2007) 2895: 2891:Poceski (2007) 2883: 2879:Poceski (2007) 2871: 2867:Poceski (2007) 2859: 2855:Poceski (2007) 2844: 2840:Poceski (2010) 2832: 2830:, p. 170. 2828:Dumoulin 2005a 2820: 2816:Poceski (2007) 2808: 2804:Poceski (2007) 2796: 2792:Poceski (2007) 2784: 2780:Poceski (2007) 2772: 2768:Poceski (2007) 2760: 2756:Poceski (2007) 2748: 2744:Poceski (2007) 2736: 2724: 2720:Poceski (2007) 2712: 2700: 2696:Poceski (2007) 2688: 2671: 2657: 2653:Poceski (2007) 2645: 2641:Poceski (2007) 2632: 2630: 2627: 2625: 2622: 2619: 2618: 2604: 2587: 2582:Guifeng Zongmi 2574: 2572: 2571: 2562: 2555: 2554: 2553: 2541: 2540: 2539: 2529: 2513: 2512: 2510: 2507: 2506: 2505: 2500: 2493: 2490: 2424:Ssu-chia yü lu 2381: 2378: 2377: 2376: 2370: 2364: 2357: 2345: 2342: 2297:Guifeng Zongmi 2286: 2283: 2244:Guishan jingce 2208: 2205: 2163: 2162: 2158: 2154: 2132:spontaneously. 2103:Likewise, the 2054: 2051: 2018: 2015: 2005: 2002: 1992:Lidai fabao ji 1973: 1970: 1935: 1932: 1921:Nánquán Pǔyuàn 1896: 1893: 1891: 1888: 1793: 1790: 1774:skillful means 1765: 1764:Skillful means 1762: 1732:) as follows: 1707:non-attachment 1686: 1683: 1658:Guishan jingce 1645: 1642: 1629:Prajñāpāramitā 1571:prajñaparamita 1562: 1559: 1557: 1554: 1546:Guiyang school 1503:Guifeng Zongmi 1478: 1475: 1456:Guifeng Zongmi 1431: 1428: 1407: 1404: 1333: 1330: 1275: 1272: 1258: 1257:Xitang Zhizang 1255: 1253: 1250: 1247: 1246: 1244: 1239: 1236: 1235: 1233:Guiyang school 1230: 1222: 1219: 1218: 1210: 1202: 1193: 1192: 1184: 1179:Nanquan Puyuan 1175: 1174: 1165: 1164: 1155: 1154: 1145: 1144: 1142:Six Patriarchs 1098: 1095: 1048: 1045: 1015:Nanquan Puyuan 1009:, his student 963: 962: 960: 959: 952: 945: 937: 934: 933: 930: 929: 924: 919: 914: 909: 904: 899: 893: 890: 889: 886: 885: 882: 881: 879:Zen Narratives 876: 871: 866: 861: 855: 852: 851: 848: 847: 839: 838: 833: 828: 823: 821:Shunryū Suzuki 818: 816:Taizan Maezumi 813: 808: 797: 796: 794:Thích Thiên-Ân 791: 786: 784:Thích Thanh Từ 781: 779:Trần Nhân Tông 776: 774:Trần Thái Tông 765: 764: 759: 754: 749: 738: 737: 732: 727: 722: 717: 712: 701: 700: 695: 690: 677: 676: 674:Hanshan Deqing 671: 662:Post-classical 658: 657: 652: 647: 642: 637: 632: 627: 622: 617: 612: 607: 602: 597: 592: 587: 570: 567: 566: 563: 562: 559: 558: 553: 548: 543: 538: 533: 528: 523: 518: 513: 508: 503: 498: 493: 488: 483: 478: 473: 468: 463: 457: 454: 453: 450: 449: 446: 445: 440: 435: 433:Platform Sutra 430: 425: 420: 415: 402: 401: 396: 391: 386: 381: 376: 371: 360: 355: 354: 351: 350: 347: 346: 341: 336: 331: 326: 324:Buddhist chant 321: 316: 311: 306: 301: 296: 290: 285: 280: 275: 270: 265: 260: 255: 249: 246: 245: 242: 241: 238: 237: 232: 227: 222: 220:Zen and Sutras 211: 210: 205: 194: 193: 188: 183: 178: 166: 165: 160: 155: 150: 145: 140: 135: 125: 122: 121: 118: 117: 114: 113: 108: 100: 92: 84: 76: 70: 67: 66: 63: 62: 54: 53: 45: 44: 28: 27: 15: 9: 6: 4: 3: 2: 4509: 4498: 4495: 4494: 4492: 4483: 4480: 4479: 4468: 4463: 4459: 4453: 4446: 4445: 4439: 4436: 4435: 4429: 4425: 4420: 4416: 4411: 4407: 4402: 4399: 4397:9780520237988 4393: 4389: 4384: 4380: 4375: 4372:. SUNY Press. 4371: 4366: 4362: 4357: 4353: 4348: 4345: 4343:0-8248-2623-X 4339: 4335: 4330: 4326: 4321: 4318: 4316:9780941532891 4312: 4308: 4303: 4299: 4294: 4293: 4281: 4279: 4271: 4257:on 2012-06-22 4253: 4246: 4240: 4234: 4228: 4222: 4216: 4210: 4204: 4198: 4192: 4186: 4180: 4176: 4163: 4158: 4149: 4147: 4139: 4134: 4127: 4122: 4115: 4110: 4103: 4102:Chappell 1993 4098: 4089: 4082: 4077: 4075: 4067: 4062: 4055: 4050: 4041: 4034: 4029: 4020: 4011: 4004: 3999: 3993:, p. 73. 3992: 3987: 3985: 3976: 3972: 3968: 3964: 3960: 3956: 3952: 3945: 3936: 3934: 3932: 3930: 3920: 3911: 3902: 3893: 3891: 3889: 3881: 3876: 3870:, p. 62. 3869: 3864: 3855: 3846: 3837: 3828: 3819: 3817: 3807: 3798: 3789: 3780: 3773: 3768: 3762:, p. 79. 3761: 3756: 3750:, p. 73. 3749: 3744: 3735: 3729:, p. 74. 3728: 3723: 3721: 3711: 3702: 3700: 3698: 3691:, p. 76. 3690: 3685: 3679:, p. 74. 3678: 3673: 3667:, p. 73. 3666: 3661: 3659: 3650: 3646: 3642: 3638: 3634: 3630: 3626: 3619: 3605: 3601: 3595: 3587: 3583: 3579: 3575: 3571: 3567: 3563: 3556: 3549: 3544: 3542: 3540: 3532: 3527: 3525: 3518:, p. 69. 3517: 3512: 3510: 3508: 3506: 3499:, p. 78. 3498: 3493: 3486: 3481: 3474: 3469: 3463:, p. 69. 3462: 3457: 3448: 3439: 3433: 3429: 3423: 3416: 3411: 3404: 3399: 3397: 3395: 3387: 3382: 3375: 3370: 3368: 3366: 3358: 3353: 3351: 3343: 3338: 3331: 3326: 3324: 3322: 3314: 3309: 3302: 3297: 3290: 3285: 3283: 3275: 3270: 3268: 3266: 3258: 3253: 3246: 3241: 3239: 3232:, p. 93. 3231: 3226: 3219: 3214: 3205: 3198: 3193: 3186: 3181: 3172: 3165: 3160: 3153: 3148: 3141: 3136: 3129: 3124: 3117: 3112: 3110: 3102: 3097: 3090: 3085: 3078: 3073: 3067:, p. 67. 3066: 3061: 3054: 3049: 3042: 3037: 3030: 3025: 3018: 3013: 3006: 3001: 2999: 2991: 2986: 2979: 2974: 2967: 2962: 2956:, p. 96. 2955: 2950: 2944:, p. 60. 2943: 2938: 2932:, p. 55. 2931: 2926: 2920:, p. 68. 2919: 2914: 2907: 2902: 2900: 2893:, p. 54. 2892: 2887: 2880: 2875: 2869:, p. 89. 2868: 2863: 2857:, p. 52. 2856: 2851: 2849: 2842:, p. 19. 2841: 2836: 2829: 2824: 2818:, p. 50. 2817: 2812: 2805: 2800: 2793: 2788: 2782:, p. 47. 2781: 2776: 2770:, p. 32. 2769: 2764: 2758:, p. 45. 2757: 2752: 2745: 2740: 2734:, p. 82. 2733: 2728: 2721: 2716: 2710:, p. 11. 2709: 2704: 2698:, p. 31. 2697: 2692: 2686:, p. 19. 2685: 2680: 2678: 2676: 2666: 2664: 2662: 2655:, p. 15. 2654: 2649: 2642: 2637: 2633: 2614: 2608: 2601: 2597: 2591: 2583: 2578: 2569: 2568: 2563: 2560: 2556: 2551: 2550: 2548: 2547: 2542: 2537: 2536: 2534: 2530: 2527: 2523: 2522: 2518: 2514: 2504: 2501: 2499: 2496: 2495: 2488: 2486: 2479: 2475: 2471: 2468: 2464: 2459: 2457: 2451: 2449: 2445: 2444:Huangbo Xiyun 2441: 2437: 2433: 2429: 2425: 2421: 2420: 2415: 2410: 2408: 2404: 2403: 2398: 2397:Mario Poceski 2395:According to 2393: 2391: 2387: 2375: 2371: 2369: 2365: 2362: 2358: 2355: 2351: 2350: 2349: 2341: 2339: 2335: 2329: 2327: 2323: 2319: 2318:Buddha-nature 2315: 2314:non-dualistic 2309: 2304: 2302: 2301:Huayan school 2298: 2294: 2292: 2282: 2280: 2276: 2271: 2269: 2263: 2261: 2257: 2253: 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The 1806:shi fo 1776:, Ch: 1701:, and 1654:Vinaya 1594:Huayan 1592:, the 1438:, the 1400:Shanxi 1318:: 1308:: 1306:pinyin 1300:: 1081:, the 983:: 981:pinyin 975:: 922:Tendai 907:Huayan 902:Wéishí 897:Sānlùn 757:Daewon 725:Bankei 715:Bassui 693:Xu Yun 640:Zongmi 334:Kyōgai 314:Ōryōki 293:Nianfo 158:Satori 153:Kenshō 4255:(PDF) 4248:(PDF) 2533:chang 2509:Notes 2456:katsu 2426:(Jp. 2344:Texts 1884:atman 1752:wuxin 1463:Korea 1384:Hunan 1346:Li Bo 752:Jinul 735:Dōgen 720:Ikkyū 710:Eisai 688:Taixu 253:Zazen 105:Thiền 4458:link 4392:ISBN 4338:ISBN 4311:ISBN 4274:See 3971:ISSN 3645:ISSN 3582:ISSN 3432:p.70 2526:ping 2465:and 2446:and 2322:sila 2260:Ming 2193:Tang 1826:and 1800:是佛, 1713:and 1691:Mazu 1627:and 1467:Seon 1454:and 1398:and 1302:百丈清規 1266:and 1079:Mazu 967:The 299:Koan 295:Chan 97:Seon 81:Chan 3963:doi 3637:doi 3574:doi 2567:Tao 2559:shi 2557:是, 2546:xin 2531:常, 2524:平, 2498:Zen 2113:and 1926:Tao 1857:): 1822:of 1804:xin 1548:of 977:洪州宗 89:Zen 74:Zen 4493:: 4454:}} 4450:{{ 4209:平常 4145:^ 4073:^ 3983:^ 3969:. 3959:15 3957:. 3953:. 3928:^ 3887:^ 3815:^ 3719:^ 3696:^ 3657:^ 3643:. 3633:15 3631:. 3627:. 3602:. 3580:. 3570:15 3568:. 3564:. 3538:^ 3523:^ 3504:^ 3430:, 3393:^ 3364:^ 3349:^ 3320:^ 3281:^ 3264:^ 3237:^ 3108:^ 2997:^ 2898:^ 2847:^ 2674:^ 2660:^ 2543:心 2442:, 2438:, 2430:, 2293:. 1802:ji 1697:, 1600:. 1588:, 1524:. 1379:. 1368:. 1314:; 1304:; 1093:. 1021:. 1013:, 1005:, 979:; 42:on 4460:) 4264:. 4233:道 4197:常 4185:平 4164:. 4128:. 4083:. 3977:. 3965:: 3651:. 3639:: 3612:. 3588:. 3576:: 3019:. 2405:( 2363:; 2356:; 2250:( 2035:. 1928:) 1798:心 1750:( 1660:( 1418:. 1296:( 971:( 956:e 949:t 942:v

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