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After the death of his master Gaofeng Yuanmiao, Zhongfeng Mingben (1263-1323) left Gaofeng's mountain and lived in solitude. For many years, he resided in various small mountain hermitages (often called "Dwelling-in-the-Phantasmal Hermitages") or houseboats. He drew students from all over East Asia: Yunnan, Turfan, Mongolia, Korea, Japan, and elsewhere. The Recorded sayings of Chan Master Zhongfeng Mingben provides an introduction, from the perspective of Chan/Zen Studies, to the teachings of this key figure of Yuan-dynasty Chan. Jeffrey Broughton focuses on selected works in Zhongfeng's two Chan records, the enormous Extensive Record of Preceptor Tianmu Zhongfeng, and the much smaller ancillary Zhongfeng Record B. Included translations are Instructions to the Assembly; selected Dharma Talks; the miscellany Night Conversations in a Mountain Hermitage; the dharma talk entitled House Instructions for Dwelling-in-the-Phantasmal Hermitage; In Imitation of Hanshan's Poems (one-hundred poems); Song of Dwelling-in-the-Phantasmal Hermitage; Cross-Legged Sitting Chan Admonitions (with Preface); Ten Poems on Living on a Boat; and Ten Poems on Living in Town.
A groundbreaking monograph on Yuan dynasty Buddhism, Illusory Abiding offers a cultural history of Buddhism through a case study of the eminent Chan master Zhongfeng Mingben. Natasha Heller demonstrates that Mingben, and other monks of his stature, developed a range of cultural competencies through which they navigated social and intellectual relationships. They mastered repertoires internal to their tradition—for example, guidelines for monastic life—as well as those that allowed them to interact with broader elite audiences, such as the ability to compose verses on plum blossoms. These cultural exchanges took place within local, religious, and social networks—and at the same time, they comprised some of the very forces that formed these networks in the first place. This monograph contributes to a more robust account of Chinese Buddhism in late imperial China, and demonstrates the importance of situating monks as actors within broader sociocultural fields of practice and exchange.
The popular name for Chan Buddhism, in the West, is Zen Buddhism, as it was Japanese scholars who first introduced Chan Buddhism to the West with this translation. Indeed, chan is a shortened form of the Chinese word channa, rendered from the Sanskrit word dhyāna, which denotes practices of the concentration of the mind through meditation or contemplation. Although rooted in the Indian tradition of yoga, which aims at the unification of the individual with the divine, meditative concentration became integrated into the Buddhist path to enlightenment as one of the three learnings (sanxue) of Buddhism. Early Buddhist (or the so-called Hinayana Buddhist) scriptures include the teachings on four stages of meditation, four divine abodes, four formless meditations, the tranquility (samatha) and insight (vipassanā) meditations, and so on. Early Buddhist communities commonly practiced these meditations, along with the moral disciplines and the study of the scriptures and doctrines. Mahayana Buddhism, in India and East Asia, continued the practice of meditation as one of the six perfections (or virtues) of the bodhisattva path. In this general context, some eminent monks might have composed scriptures/treatises for the training of meditation or have become more famed with meditation. However, the school of Chan is more than just a group of meditation practitioners. As one of the Chinese Buddhist schools, it involves its own ideology, its own community, and its own genealogical history, serving to establish its own identity. The Historical Dictionary of Chan Buddhism contains a chronology, an introduction, and an extensive bibliography. The dictionary section has over 400 cross-referenced entries on important personalities, schools, texts, vocabularies, doctrines, rituals, temples, events, and other practices. This book is an excellent resource for students, researchers, and anyone wanting to know more about Chan Buddhism.
The Chinese Chan (jap. Zen) abbot Zhongfeng Mingben of the Yuan Dynasty forged a synthesis of buddhist sutra writing and draft-cursive (zhang cao) script in his calligraphy. This highly idiosyncratic, new style of calligraphy prompted innovative trends in Ming Dynasty China and transmitted current Chinese artistic developments to Japan where it had a major impact on Zen- and tea circles.
How Zen Became Zen takes a novel approach to understanding one of the most crucial developments in Zen Buddhism: the dispute over the nature of enlightenment that erupted within the Chinese Chan (Zen) school in the twelfth century. The famous Linji (Rinzai) Chan master Dahui Zonggao (1089–1163) railed against "heretical silent illumination Chan" and strongly advocated kanhua (koan) meditation as an antidote. In this fascinating study, Morten Schlütter shows that Dahui’s target was the Caodong (Soto) Chan tradition that had been revived and reinvented in the early twelfth century, and that silent meditation was an approach to practice and enlightenment that originated within this "new" Chan tradition. Schlütter has written a refreshingly accessible account of the intricacies of the dispute, which is still reverberating through modern Zen in both Asia and the West. Dahui and his opponents’ arguments for their respective positions come across in this book in as earnest and relevant a manner as they must have seemed almost nine hundred years ago. Although much of the book is devoted to illuminating the doctrinal and soteriological issues behind the enlightenment dispute, Schlütter makes the case that the dispute must be understood in the context of government policies toward Buddhism, economic factors, and social changes. He analyzes the remarkable ascent of Chan during the first centuries of the Song dynasty, when it became the dominant form of elite monastic Buddhism, and demonstrates that secular educated elites came to control the critical transmission from master to disciple ("procreation" as Schlütter terms it) in the Chan School.
Case studies fascinate because they link individual instances to general patterns and knowledge to action without denying the priority of individual situations over the generalizations derived from them. In this volume, an international group of senior scholars comes together to consider the use of cases to produce empirical knowledge in premodern China. They trace the process by which the project of thinking with cases acquired a systematic and public character in the ninth century CE and after. Premodern Chinese experts on medicine and law circulated printed case collections to demonstrate efficacy or claim validity for their judgments. They were joined by authors of religious and philosophical texts. The rhetorical strategies and forms of argument used by all of these writers were allied with historical narratives, exemplary biographies, and case examples composed as aids to imperial statecraft. The innovative and productive explorations gathered here present a coherent set of interlocking arguments that will be of interest to comparativists as well as specialists on premodern East Asia. For China scholars, they examine the interaction of different fields of learning in the late imperial period, the relationship of evidential reasoning and literary forms, and the philosophical frameworks that linked knowledge to experience and action. For comparativists, the essays bring China into a global conversation about the methodologies of the human sciences. Contributors: Chu Honglam, Charlotte Furth, Hsiung Ping-chen, Jiang Yonglin, Yasuhiko Karasawa, Robert Sharf, Pierre-Étienne Will, WuYanhong, Judith T. Zeitlin.
Jeffrey L. Broughton here offers a study and partial translation of Core Texts of the S&on Approach (S&onmun ch'waryo), an anthology of texts foundational to Korean S&on (Chan/Zen) Buddhism. Core Texts of the S&on Approach provides a convenient entrée to two fundamental themes of Korean S&on: S&on vis-à-vis the doctrinal teachings of Buddhism (in which S&on is shown to be superior) and the huatou (i.e., phrase; Korean hwadu) method of practice-work originally popularized by the Song dynasty Chinese Chan master Dahui Zonggao. This method consists of "raising to awareness" or "keeping an eye on" the phrase, usually No (Korean mu). No mental operation whatsoever is to be performed upon the phrase. One lifts the phrase to awareness constantly, when doing "quiet" cross-legged sitting as well as when immersed in the "noisiness" of everyday life. Core Texts of the S&on Approach, which was published in Korea during the first decade of the twentieth century (the identity of the compiler is not known for certain), contains eight Chan texts by Chinese authors (two translated here) and seven S&on texts by Korean authors (three translated here), showing the organic relationship between the parent Chinese tradition and its Korean inheritor. The set of translations in this volume will give readers access to some of the key texts of the Korean branch of this influential East Asian school of Buddhism.
"This book is a complete translation with my interpretative comments of the eloquent yet enigmatic verses commenting on one hundred cases composed in 1038 by the master Xuedou Chongxian (980-1052). A representative of the Yunmen branch of Chan that he helped revive and bring to prominence during the Northern Song dynasty (960-1127), before its impact declined with the fall of the capital in Kaifeng, Xuedou demonstrates a unique literary flair for explicating gong'an that is evident in numerous writings included in his recorded sayings. In particular, Xuedou's 100 Odes to Old Cases (,C. Xuedou baize songgu, J. Setchō hyakusoku juko) is recognized as the seminal discourse that has greatly influenced the way stories of former teachers (guze) have been appreciated and appropriated for the past thousand years. This text, which became the basis for the Blue Cliff Record that is also cited in my translations, continues to exert a profound impact on the overall legacy of East Asian Buddhist intellectual history and religious literature. Xuedou's verses reflect the author's unique capacity for taming through elegance the undisciplined and deluded minds of followers struggling with self-imposed obstacles to discern reality and thereby discover inner peace. He cites extensively multiple Chan sources, uses extensively irregular meter to disrupt the reader's expectations, and evokes unusual allusions to Chinese lore while often interjecting personal comments or lyrical imagery that goes beyond a reliance on doctrine"--
Steven Heine offers a compelling examination of the Mu Koan, widely considered to be the single best known and most widely circulated and transmitted koan record of the Zen school of Buddhism.
Enlightenment in Dispute is the first comprehensive study of the revival of Chan Buddhism in seventeenth-century China. Focusing on the evolution of a series of controversies about Chan enlightenment, Jiang Wu describes the process by which Chan reemerged as the most prominent Buddhist establishment of the time. He investigates the development of Chan Buddhism in the seventeenth century, focusing on controversies involving issues such as correct practice and lines of lineage. In this way, he shows how the Chan revival reshaped Chinese Buddhism in late imperial China. Situating these controversies alongside major events of the fateful Ming-Qing transition, Wu shows how the rise and fall of Chan Buddhism was conditioned by social changes in the seventeenth century.