The Platform Sutra files the lessons of Hui-neng, the 6th Patriarch, who's respected as one of many nice figures within the founding of Ch'an (Zen) Buddhism. This translation is the definitive English model of the eighth-century Ch'an vintage. Dr. Yampolsky additionally furnishes a long and unique historic creation that gives the context necessary to an realizing of Hui-neng's work.

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It additionally seems to be in Shen-hui’s works (see Hu Shih, “Hsin-chiao-ting . . . ,” p. 852), the Ta-ch’eng ch’i-hsin lun, T32, p. 582b, and in other places in Buddhist literature in numerous meanings. A dialogue of the word as a Ch’an technical time period, its background and numerous makes use of, seems in: Kobayashi Enshō, “Ichigyō zammai shikō,” Zengaku kenkyū, no. fifty one (February, 1961), pp. 176-86. Kobayashi renders the time period as “concentration at the unified oneness of the universe. ” sixty one Ching-ming ching. one other identify for the Vimalakīrti Sutra, T14, pp. 537-57. The citation the following doesn't look as such within the sutra; the 1st 5 characters are from the P’u-sa p’in (p. 542c); the second one 5 from the Fo-kuo p’in (p. 538b). sixty two I. e, being like timber, rocks, and so on. sixty three The Tun-huang textual content of this sentence isn't really readable: Kōshōji, p. 20, has been undefined. sixty four Reference is to a passage within the Vimalakīrti Sutra, T14, p. 539c. nearly exact passages are present in Shen-hui yü-lu (Suzuki textual content, pp. 14, 28; Hu Shih, Shen-hui ho-shang i-chi, pp. ninety seven, 117; Gernet, Entretiens . . . , pp. five, 35). sixty five the academics of the Northern tuition of Ch’an. sixty six comparable passages look within the unpublished S6977 and in Shen-hui’s works. See Hu Shih, “Hsin-chiao-ting . . . ,” p. 833; the textual content given in D. T. Suzuki, “Jinne oshō no ‘Dango’ to kangaubeki Tonkō shutsudo-bon ni tsukite,” Ōtani gakuhō, XVI (no. four, December, 1935), 27; Kōkan Shōshitsu issho oyobi kaisetsu, pp. 66-67. sixty seven there's, in fact, no use for an enlightened guy to perform with the purpose of gaining awakening. this can most sensible be interpreted as a feedback of Northern Ch’an and the advocacy of the Southern technique as a method to enlightenment. sixty eight The Tun-huang textual content has the 2 characters tun-chien [sudden and slow] inserted the following. they don't seem within the parallel passage within the Kōshōji variation, and feature been passed over within the translation. sixty nine Wu-nien. frequently rendered because the an identical of wu-hsin [no mind]. A time period commonly used in Ch’an, it truly is one of an important and attribute components within the instructing of the 6th Patriarch. it really is mentioned in Itō Kokan, “Rokuso Enō daishi no chūshin shishō,” Nihon Bukkyōgaku kyōkai mempō, no. 7 (February, 1935), pp. 235-38. D. T. Suzuki has dedicated a ebook to the final topic: Zen Doctrine of No-mind. Gernet (Entretiens . . . , pp. 12-13, n. five) renders the time period as “absence de pensée,” and discusses its origins and implications. Wu-nien is utilized in the Ta-ch’eng ch’i-hsin lun, T32, p. 576b, the apocryphal Chin-kang san-mei ching, T9, p. 369a, and within the Li-tai fa-pao chi, the place it's handled intimately (T51, pp. 185a, 192a-b, 195b-c). it truly is came across additionally in the course of the works of Shen-hui: within the T’an-yü (Hu Shih, “Hsin-chiao-ting . . . ,” p. 832) we learn: “True truth is the substance of no-thought. therefore i've got organize no-thought because the major doctrine. ” within the Hsien-tsung chi (Hu Shih, Shen-hui ho-shang i-chi, p. 193) we discover: “Thought (nien) is to be aware of precise truth. ” this is able to suggest that no-thought (wu-nien) is its opposite, and may correspond with the “no-thought isn't to imagine even if desirous about idea” of the next passage within the Tun-huang textual content.

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