For the DDB, John provided explanations for a number of terms derived from his research in Chinese Chan texts. (Source Accessed Nov. 27, 2019)
Library Items
The field of Ch'an studies has seen some very lively disputes over the course of the twentieth century, but there has been general agreement on the proposition that the doctrine of sudden enlightenment represents the highest expression of the doctrinal mainstream of early Chinese Ch’an Buddhism. Although there is some quibbling regarding details and specific interpretations, scholars working in this field often describe the history of the doctrine of sudden enlightenment within Ch’an in terms of three subjects: (1) Hui-neng’s doctrine of sudden enlightenment as shown in his "mind verse" (hsin-chieh) in the Platform Sutra of the Sixth Patriarch (Liu-tsu t'an-ching); (2) Shen-hui’s campaign in opposition to the gradual teaching of the Northern school and in support of the public recognition of Hui-neng as sixth patriarch; and (3) the continuation of the spirit of Hui-neng in the teachings and religious practice of Ma-tsu, Shih-t'ou, and the later Ch’an tradition
Research done in recent years has shown that the traditional interpretations of these three subjects are all substantially incorrect, although the implications of these findings have not yet been fully realized. The history of early Ch'an is in the process o f being thoroughly rewritten, but it is already clear that the doctrine of sudden enlightenment and the dispute between the sudden and gradual teachings should no longer be used as yardsticks by which the religious message of Ch'an and its widespread acceptance in T'ang dynasty China are understood. (McRae, "Shen-hui and the Teaching of Sudden Enlightenment in Early Ch'an Buddhism," 227)
The factors contributing to this change in the nature and place of East Asian Buddhist Studies are too numerous to list in their entirety, and it is likely that not all of them are yet fully understood. No doubt influential are the new definitions of Religious and Intellectual History that have been entertained throughout the academy. New designs of advanced graduate training in the relevant disciplines and areas have surely also had their effects. However, two rather more specific factors deserve special notice, particularly in view of their relevance to the work here at hand. The first of these that needs to be appreciated is the extent to which western scholars of Chinese, Japanese, and Korean Buddhism have put themselves wisely in debt to Japanese scholarship. The Japanese have led the field of East Asian Buddhist Studies for several generations, and in recent decades they have succeeded in adding to the breadth and depth of their traditional learning in the subject a measure of critical sophistication in Philology and History that has set the standard which all others in the field must match. No
serious work on East Asian Buddhism is now being done in Europe or America that has not been deliberately
informed by the Japanese model. The other particular factor to be noted is the importance of the discovery
and exploitation of previously unknown or very little known primary sources of information. Foremost among
these, of course, are the manuscripts and xylographs of the now well known Tun-huang trove. Of a significance for the study of East Asian Buddhism comparable to the significance of the Dead Sea Scrolls for the early history of Judaism and Christianity, these texts have had especially revolutionary effects upon our
knowledge of the origins and early phases of Ch'an (Zen). Again, it has been Japanese scholars who have
taken the lead in editing, analyzing, and interpreting the hundreds of these texts in Chinese and Tibetan that bear on the early history of Ch'an, but now French scholars are also making very important contributions, and for some years yet to come the study of early Ch'an will continue to be one of the most exciting frontiers of advancement in East Asian Buddhist Studies wherever conducted. Also to be considered are the many other primary sources, apart from the Tun-huang materials, that have come to light in the past forty years or so and are now attracting scholarly attention. One thinks particularly of texts discovered in Korean monastic libraries or in hitherto little explored Japanese collections. These too have helped stimulate the growth and redefinition of East Asian Buddhist Studies that is currently underway.
It is the belief of the editors of the present volume that the essays which comprise it exemplify the trends sketched above. They either broach new topics or address older topics from new theoretical and methodological perspectives, and they are based in large measure on primary literature—much of it from the Tun-huang collection—which has been only recently discovered or which has previously eluded extended investigation. Moreover, all five of the essays are written by scholars who owe much to their Japanese teachers and who try to emulate those teachers in philological and historiographical rigor.
Ch'an and Hua-yen (Kegon) Buddhism have been chosen as the dual focus of this group of studies essentially for three reasons: First, because they
are major traditions of East Asian Buddhist thought and practice which were roughly contemporary with each
other in their origins and which influenced each other in important ways during the early centuries of their
development. Second, because they both loom large as examples of the East Asian transformation of Buddhism, i.e., of the remarkable process by which that originally Indian tradition took on the shape and substance first of a Chinese, and later of a Korean and a Japanese, religion; as such they serve as valuable
The articles by Broughton, Gómez and McRae deal with early Ch'an and are based on texts in Chinese and Tibetan that were found among the Tun-huang manuscripts. All three shed substantively new light on the rise of what was to become one of the most crucial East Asian developments of Buddhism. The articles by Gregory and Gimello treat somewhat of Ch'an but mostly of Hua-yen—the latter especially in its "classical" phase during the eighth and ninth centuries, although they give some attention also to its later influences in other traditions of East Asian Buddhism. The Hua-yen articles are based primarily on materials which have long been available in standard editions of the Chinese Buddhist canon but which have been studied hardly at all in the West and only in the most preliminary way even in Japan. It is hoped that they will show, among other things, that the Hua-yen tradition is something more than its conventional reputation as a purely theoretical and rather cerebral form of Buddhism might lead one to believe.
Four of the five articles are much revised and expanded versions of papers delivered in 1980 at a Conference on East Asian Buddhism held in Los Angeles under the sponsorship of the Kuroda Institute for the Study of Buddhism and Human Values. The fifth, that by Luis Gómez, was especially solicited for the volume well after the conference. All of the articles were designed to comprise a collection that would serve not to introduce, survey, or sum up a field of study but to communicate new and ongoing advanced research. This will be the purpose also of the series, Studies in East Asian Buddhism, which this volume inaugurates. (Gimello, preface, 1983)
Volume 48
The Platform Sutra of the Sixth Patriarch consists of a record of the teachings of Hui-neng, the Sixth Patriarch of the Chan School in China, recorded by his disciple Fahai, and is known by several abbreviated titles such as Platform Sūtra or Platform Sūtra of the Dharma Treasure. It proclaims the independence of the Southern School of Chan from the Northern School on such subjects as "sudden enlightenment" (Ch. dun-wu) and the external expression of one's real nature (Ch. jian-xing).
Source
Volume 12
The Sutra of Queen Śrīmālā of the Lion's Roar
The Sutra of Queen Śrīmālā of the Lion's Roar, generally known by its abbreviated title of Śrīmālā-sūtra, was expounded by Śrīmālā, the daughter of King Prasenajit of Śrāvasti, under the inspiration of Śākyamuni. Its important subjects include the theory of the “One True Vehicle” and the dharmakāya. Distinguished from other sūtras with the leading role played by a woman, and with the guarantee given by Śākyamuni therein, the text celebrates the potential of all people to become Buddhas and provides textual authority to counteract cultural gender bias.
In Japan this sūtra is further distinguished by the commentary (Taishō 106) attributed to Prince Shōtoku, included in his “Commentaries on Three Sūtras” (Jp. San-gyō gi-sho).
Source:
Skt. Śrīmālādevīsiṃhanāda-sūtra, translated into the Chinese by Guṇabhadra as Shengman shizihou yisheng defang bianfang guang jing (勝鬘師子吼一乘大方便方廣經). 1 fascicle.
Taishō 475
Volume 14
The Vimalakīrti Sutra
In The Vimalakīrti Sutra the protagonist is a layman by the name of Vimalakīrti, well-versed in the profundities of Mahāyāna Buddhism. He happens to fall ill, and the sūtra starts from the point where Śākyamuni, hearing of his illness, asks his disciples to go to visit him. However, since each of the disciples has in the past been got the better of by Vimalakīrti in some way or other, they all refuse to go; so in the end it is Mañjuśrī who agrees to visit him in their stead. As a result a discussion on the profound teachings of the Mahāyāna unfolds between Vimalakīrti and Mañjuśrī. This sūtra is held in high regard in Japan, not least because Prince Shōtoku included a commentary on it (Taishō 107) in his Commentaries on Three Sūtras (San-gyō-gi-sho). Beyond that, the text has considerable appeal due to its dramatic contents, and is an important key to an understanding of the profound thought of Mahāyāna Buddhism.
Source:Skt. Vimalakīrtinirdeśa-sūtra. Translated into the Chinese by Kumārajīva as Weimojie suoshuo jing (維摩詰所説經). 3 fascicles. (Source: BDK America)
