By Wendi L. Adamek

The list of the Dharma-Jewel during the Generations (Lidai fabao ji) is a little-known Chan/Zen Buddhist textual content of the 8th century, rediscovered in 1900 on the Silk street oasis of Dunhuang. the one closing artifact of the Bao Tang Chan institution of Sichuan, the textual content presents a desirable sectarian historical past of chinese language Buddhism meant to exhibit the iconoclastic teachings of Bao Tang founder Chan grasp Wuzhu (714–774). Wendi Adamek not just brings grasp Wuzhu's experimental group to lifestyles but in addition situates his paradigm-shifting teachings in the heritage of Buddhist inspiration. Having released the 1st translation of the Lidai fabao ji in a Western language, she revises and provides it the following for large readership.

Written by means of disciples of grasp Wuzhu, the Lidai fabao ji is without doubt one of the earliest makes an attempt to enforce a "religion of no-religion," taking out ritual and devotionalism in desire of "formless practice." grasp Wuzhu additionally challenged the differences among lay and ordained worshippers and female and male practitioners. The Lidai fabao ji captures his radical teachings via his reinterpretation of the chinese language practices of benefit, repentance, precepts, and Dharma transmission. those points of conventional Buddhism stay issues of discussion in modern perform teams, making the Lidai fabao ji an important record of the struggles, compromises, and insights of an previous period. Adamek's quantity opens with a shiny advent animating grasp Wuzhu's cultural surroundings and evaluating his teachings to different Buddhist and ancient sources.

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121. Vajracchedikā-sūtra, T. 235, 8:751a5–6, with minor discrepancies. 122. Zhujing yaochao, T. 2819, 85:1196a9–12. 123. Zhujing yaochao, T. 2819, 85:1196a10. 124. Zhujing yaochao, T. 2819, 85:1195a26. a hundred twenty five. This seems to be a gloss of a couplet within the Dazhidu lun, T. 1509, 25:118a6–7. 126. This passage was once utilized in part 20. 127. The Lidai fabao ji seems to be the earliest Chan textual content to exploit the time period huopopo, “lively like a fish leaping. ” 128. The Treatise on 100 Dharmas refers to Xuanzang’s translation of the Dasheng baifa mingmen lun (Mahāyānaśatadharmaprakāśamukha-śāstra), T. 1614, thirteen. many folks have been lecturing at the Baifa lun at the moment; it really is usually pointed out in clergymen’ biographies. 129. Lakāvatāra-sūtra, T. 672, 16:631c23; additionally within the Zhujing yaochao, T. 2819, 85:1197a6–7. one hundred thirty. Lakāvatāra-sūtra, T. 672, 16:631a7. 131. Four-fascicle Lakāvatāra-sūtra, T. 670, 16:505b8–9. 132. The Pusa jie intended the following will be Zhiyi’s remark, the Pusa jie jing shu, T. 1811, forty. 133. Vajrasamādhi-sūtra, T. 273, 9:371a10, with minor adaptations. 134. Lakāvatāra-sūtra, T. 672, 16:633a24–25. additionally within the Zhujing yaochao, T. 2819, 85:1196a12–13. a hundred thirty five. Vimalakīrti-sūtra, T. 475, 14:553a14. 136. Zhujing yaochao, T. 2819, 85:1196b11–12. 137. Lakāvatāra-sūtra, T. 672, 16:633c26–27. additionally within the Zhujing yaochao, T. 2819, 85:1195a24–25. 138. Lakāvatāra-sūtra, T. 672, 16:616a22–23. 139. Lakāvatāra-sūtra, T. 672, 16:610a27–28. a hundred and forty. Lakāvatāra-sūtra, T. 672, 16:632a29. 141. Vajracchedikā-sūtra, T. 235, 8:750b9; additionally within the Zhujing yaochao, T. 2819, 85:1194b2. 142. Kanjing, “viewing purity,” is a part of Shenhui’s unfavourable characterization of Northern university practice:“freeze the brain to go into focus, repair the brain to view purity, turn on the brain for exterior illumination, and focus the brain for inner awareness. ” 143. a well known citation from Confucius’s Lunyu (Analects), four. eight. See Watson, trans. , 2007:33. a hundred and forty four. Vajrasamādhi-sūtra, T. 273, 9:369a23–24. a hundred forty five. Zhujing yaochao, T. 2819, 85:1196a10. 146. This discussion isn't really present in the normal Nirvāa-sūtra translations, however the keyword “exhausting all flow of idea … is termed the mahāparinirvāa” is located within the Dabanniepan jing houfen (Latter a part of the Mahāparinirvāa-sūtra), translated within the Tang by way of Jñānabhadra, T. 377, 12:904c11–12. 147. Lakāvatāra-sūtra, T. 672, 16:632a29. 148. Four-fascicle Lakāvatāra-sūtra, T. 670, 16:480b6–7. 149. Recitation of Mayāyāna scriptures often and the Lotus Sūtra specifically was once believed to be meritorious, and there have been many stories of miracles because of recitation of the Lotus. a hundred and fifty. Lotus Sūtra, T. 262, 9:37c13–15. 151. Lotus Sūtra, T. 262, 9:10a4. 152. Lotus Sūtra, T. 262, 9:5c25. 153. Lotus Sūtra, T. 262, 9:19c4–5, with minor adaptations. 154. Vimalakīrti-sūtra, T. 475, 14:538a13. a hundred and fifty five. Renwang jing (Scripture of Humane Kings), T. 245, 8:827c21. 156. within the Platform Sūtra discussion among Huineng and the Lotus practitioner Fada, there's a comparable dialogue of “revolving the Lotus/Lotus revolutions”; see Yampolsky 1967:167–168. 157. Sanzhang wunan refers back to the 3 obstructions of greed, anger, and lack of understanding and the 5 conventional problems continued by means of girls, specifically the need of leaving her family to be married, menstruation, being pregnant, childbirth, and the duty to attend on a guy; see Sigālaka-sutta, Dīghanikāya III.

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