Ordinary Mind as the Way This page intentionally left blank Ordinary Mind as the Way The Hongzhou School and the Growth of Chan Buddhism Mario Poceski 2007 OxfordUniversityPress,Inc.,publishesworksthatfurther OxfordUniversity'sobjectiveofexcellence inresearch,scholarship, andeducation. OxfordNewYork AucklandCapeTownDaresSalaamHongKongKarachi KualaLumpurMadridMelbourneMexicoCityNairobi NewDelhiShanghaiTaipeiToronto Withofficesin ArgentinaAustriaBrazilChileCzechRepublicFranceGreece GuatemalaHungaryItalyJapanPolandPortugalSingapore SouthKoreaSwitzerlandThailandTurkeyUkraineVietnam Copyright©2007byOxfordUniversityPress, Inc. PublishedbyOxfordUniversityPress,Inc. 198MadisonAvenue,NewYork,NewYork10016 www.oup.com OxfordisaregisteredtrademarkofOxfordUniversityPress Allrightsreserved.Nopartofthispublicationmaybereproduced, storedinaretrievalsystem,or transmitted,inanyform orbyanymeans, electronic,mechanical,photocopying,recording,orotherwise, withoutthepriorpermissionofOxfordUniversityPress. LibraryofCongressCataloging‐in‐PublicationData Poceski,Mario. Ordinarymindas theway:theHongzhouschoolandthegrowthofChanBuddhism/MarioPoceski. p. cm. Includesbibliographicalreferencesandindex. ISBN978‐0‐19‐531996‐5 1.Hongzhou(Sect)—History.2. ZenBuddhism—China—History.I.Title. BQ9550.H652P632007 294.3′927—dc22 2006021028 987654321 PrintedintheUnitedStatesofAmerica onacid‐freepaper Acknowledgments Theorigins ofthisbookgo back about twodecades, tomy earlymonasticyears in East Asia. Therecorded sayings of Mazu, Huangbo, and other medieval Chan monks were among the first Chinese texts I ever read. My ongoing engagementwiththeHongzhouschool'sliteratureledtothepublicationofmyfirstbook,whichcontainedtranslations fromtherecords ofMazu andhis disciples. Followingmyentryintotheacademicworld,initiallyas a graduatestudent inBuddhiststudiesattheUniversityofCalifornia,LosAngeles, Ireceivedinvaluablehelpandsupportfroma number of excellentteachers and colleagues. I am especially indebted to Robert Buswell, who guided my doctoral research at UCLA. I also wanttoacknowledge thesupervision I receivedfrom theother members of my dissertationcommittee: Benjamin Elman, William Bodiford, and David Schaberg. MuchoftheinitialresearchforthebookwasconductedatKomazawaUniversity,Japan,between1997 and1999,with generous financialsupport in theform ofCharlotteW. Newcombeand Fulbright-Hays fellowships. Duringmy stay at Komazawa, I especially benefited from the immense knowledge and outstanding scholarship of Ishii Shūdō, who generously answered a host of questions, assisted me with the procurement of research materials, and helped me socialize into Japanese academic life. I also wish to thank Ogawa Takashi, who extended his friendship to make my stay in Tokyo more pleasurable, and who kindly proofread an early draft of the bibliography of East Asian works. I offer special thanks to Tennei-ji temple in Kyoto for the photographic image and permission vi to use the painting of Mazu that appears on the cover, and to Kanazawa Bunko in Yokohama for their kind permission to take and use the pictures of ancient Chan manuscripts from their collection that appear as figures 2.1 and 5.1. Albert Welter and John McRae read early drafts of the manuscript and offered valuable feedback that I incorporated into the book. The same applies to the two readers who reviewed the manuscript for Oxford UniversityPress. I also thankStevenHeineforhis friendshipand helpfulprofessional advice, as wellas forcommenting ona draftversionof the introduction. Among my colleagues at the Universityof Florida, I am indebted to Richard Wang for checking the Chinese characters in the glossary and the bibliography. I wouldalso like to acknowledge the support I received from mycolleagues intheReligionDepartment,especiallyDavid Hackett, ManuelVásquez, Vasudha Narayanan,and Jason Neelis. I am appreciative of the financial support I received from the College of Liberal Arts and Sciences at the UniversityofFlorida,whichprovideda generous summer grantthatenabledmetogobacktoKomazawain2002 for follow‐up research. I am especially grateful to Ruth Sheng for the Chinese calligraphy that graces the title pages, and for proofreading the Chinese text in the glossary and the bibliography. I extend special thanks to Cynthia Read and Oxford University Press for their interest in my project and the skilled workonthemanuscript.IwouldespeciallyliketoacknowledgetheworkofLindaDonnellyandJuliaTerMaat.Finally, I wish to express gratitude to my wife, Hiroko Poceski, for her love, patience, and support. Contents Abbreviations and Conventions, xi Introduction, 3 Mazu and the Hongzhou School, 4 The Study of Chan History, 7 Images of the Hongzhou School, 8 About this Volume, 11 Summary of the Chapters, 14 Part I: History 1. The Life and Times of Mazu Daoyi, 21 Early Years in Sichuan, 22 Formative Monastic Training, 23 Travel East, 25 Study with Huairang, 26 Initial Teaching in Fujian and Jiangxi, 29 Training of Disciples in Hongzhou, 30 Final Days and Passing Away, 32 2. Regional Spread of the Hongzhou School, 45 Backgrounds of Mazu's Disciples, 45 Xitang Zhizang, 47 Baizhang Huaihai, 49 viii Other Monks Active in Jiangxi and the South, 52 Spread to Central China, 55 Growth in the Lower Yangtze Region, 56 Expansion to the North, 60 Mazu's Disciples in Chang'an, 61 Ruman and Chan in Luoyang, 68 3. The Hongzhou School and Mid‐Tang Chan, 85 Pattern of Growth, 86 Literati Associations and Networks of Patronage, 89 Interactions with other Chan Lineages, 95 Contours of the Chan Movement, 99 Lineage and Religious Identities, 103 Reconfiguration of Chan Orthodoxy, 106 Influence on the Spread of Chan in Korea, 108 Transitions in Tang Chan, 110 Later Developments, 111 Part II. Doctrine and Practice 4. Doctrinal Contexts and Religious Attitudes, 125 The Traditions and Doctrines of Tang Buddhism, 126 Doctrinal Taxonomies, 129 Monastic Mores and Ideals, 131 Attitudes toward Meditation, 135 Canonicity and Attitudes toward Scriptural Authority, 139 Use of Scriptures, 144 5. Mind, Buddha, and the Way, 157 Detachment, 159 Expedient Means, 163 Mind and Buddha, 168 Some Critiques, 172 “It Is Not a Thing,”, 177 Ordinary Mind, 182 6. Path of Practice and Realization, 193 The “Sudden” and “Gradual” Paradigms, 194 AVanishing Paradigm, 199 ix A Gradual Path of Practice, 203 Stages of the Path, 207 Comparable Conceptual Models, 212 Awakening and Realization, 215 Conclusion, 225 Appendix, 233 Glossary, 249 Bibliography, 257 Index, 275