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| + | #REDIRECT [[East Mountain Teaching]] |
| − | [[East Mountain Teaching]] denotes the teachings of the Fourth {{Wiki|Ancestor}} Dayi [[Daoxin]], his student and heir the Fifth {{Wiki|Ancestor}} Daman [[Hongren]], and their students of the [[Chan]] [[lineage]] of [[China]].
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| − | [[East Mountain Teaching]] gets its [[name]] from the {{Wiki|East}} Mountain [[Temple]] on 'Shuangfeng' ("Twin Peaks") of Huangmei. The {{Wiki|East}} Mountain [[Temple]] was on the easternmost peak of the two. The label "[[East Mountain Teaching]]" ({{Wiki|Chinese}}: 東山法門, dong shan fa men) is literally translated as the {{Wiki|East}} Mountain [[Dharma]] Gate. It is also translated as the {{Wiki|East}} Mountain School.
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| − | The two most famous [[disciples]] of [[Hongren]], Dajian [[Huineng]] and Yuquan [[Shenxiu]], both were referred as continuing the {{Wiki|East}} Mountain [[teaching]].
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| − | {{Wiki|History}}
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| − | The {{Wiki|East}} Mountain School was established by [[Daoxin]] (道信 580–651)at {{Wiki|East}} Mountain [[Temple]] on Potou (Broken Head) Mountain, which was later renamed Shuangfeng (Twin Peaks). [[Daoxin]] taught there for 30 years. He established the first [[monastic]] home for "Bodhidharma's [[Zen]]".
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| − | The [[tradition]] holds that [[Hongren]] (弘忍 601–674) left home at an early age (between seven and fourteen) and lived at {{Wiki|East}} Mountain [[Temple]] on Twin Peaks, where Daoxiin was the [[abbot]].
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| − | Upon Daoxin's [[death]] [in 651 C.E]. at the age of seventy-two, [[Hongren]] assumed the abbacy. He then moved {{Wiki|East}} Mountain [[Temple]] approximately ten kilometers {{Wiki|east}} to the flanks of Mt. Pingmu. Soon, Hongren's [[fame]] eclipsed that of his [[teacher]].
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| − | Teachings
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| − | The {{Wiki|East}} Mountain {{Wiki|community}} was a specialized [[meditation]] training centre. The establishment of a {{Wiki|community}} in one location was a change from the wandering [[lives]] of Bodhiharma and [[Huike]] and their followers. It fitted better into the {{Wiki|Chinese}} {{Wiki|society}}, which highly valued community-oriented {{Wiki|behaviour}}, instead of {{Wiki|solitary}} [[practice]]
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| − | An important aspect of the {{Wiki|East}} Mountain Teachings was its nonreliance on a single [[sutra]] or a single set of [[sutras]] for its [[doctrinal]] foundation as was done by most of the other [[Buddhist]] sects of the [[time]].
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| − | The {{Wiki|East}} Mountain School incorporated both the [[Lankavatara]] [[Sutra]] and the Mahaprajnaparamita [[Sutras]].
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| − | The [[view]] of the [[mind]] in the [[Awakening of Faith]] in the [[Mahayana]] ({{Wiki|Chinese}}: Ta-ch'eng ch'i-hsin lun) also had a significant import on the [[doctrinal]] development of the [[East Mountain Teaching]].:
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| − | In the words of the [[Awakening of Faith]] — which summarizes the [[essentials]] of [[Mahayana]] — [[self]] and [[world]], [[mind]] and [[suchness]], are integrally one. Everything is a carrier of that a priori [[enlightenment]]; all incipient [[enlightenment]] is predicated on it. The {{Wiki|mystery}} of [[existence]] is, then, not, "How may we overcome alienation?" The challenge is, rather, "Why do we think we are lost in the first place?"
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| − | [[Daoxin]]
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| − | [[Daoxin]] is credited with several important innovations that led directly to the ability of [[Zen]] to become a popular [[religion]]. Among his most important contributions were:
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| − | The Unification of [[Zen]] [[practice]] with acceptance of the [[Buddhist]] [[precepts]]e unification of the teachings of the [[Lankavatara]] [[Sutra]] with those of the Mahaprajnaparamita [[Sutras]], which includes the well-known [[Heart]] and [[Diamond]] [[sutras]],
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| − | The incorporation of [[chanting]], including [[chanting]] the [[name]] of [[Buddha]], into [[Zen]] [[practice]].
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| − | [[Hongren]]
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| − | [[Hongren]] was a plain [[meditation]] [[teacher]], who taught students of "various [[religious]] interests", including "practitioners of the [[Lotus Sutra]], students of [[Madhyamaka]] [[philosophy]], or specialists in the [[monastic]] regulations of [[Buddhist]] [[Vinaya]]".
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| − | Following [[Daoxin]], [[Hongren]] included an emphasis on the Mahaprajnaparamita [[Sutras]], including the [[Heart Sutra]] and the [[Diamond Sutra]], along with the emphasis on the [[Lankavatara]] [[Sutra]].
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| − | Though [[Hongren]] was known for not compiling writings and for [[teaching]] [[Zen]] {{Wiki|principles}} orally, the classical [[Zen]] text {{Wiki|Discourse}} on the [[Highest]] [[Vehicle]], is attributed to him. This work emphasizes the [[practice]] of "maintaining the original true [[mind]]" that "naturally cuts off the [[arising]] of [[delusion]]."
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| − | Split in Northern and Southern School
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| − | Originally [[Shenxiu]] was considered to be the "[[Sixth Patriarch]]", carrying the mantle of Bodhidharma's [[Zen]] through the {{Wiki|East}} Mountain School. After the [[death]] of [[Shenxiu]], his student [[Heze]] Shenhui started a campaign to establish [[Huineng]] as the Sixth {{Wiki|Ancestor}}. Eventually Shenhui's position won the day, and [[Huineng]] was [[recognized]] as the [[Sixth Patriarch]].
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| − | The successful promulgation of Shenhui's [[views]] led to Shenxiu's branch {{Wiki|being}} widely referred to by others as the "[[Northern School]]." This {{Wiki|nomenclature}} has continued in {{Wiki|western}} {{Wiki|scholarship}}, which for the most part has largely viewed {{Wiki|Chinese}} [[Zen]] through the lens of southern [[Chan]].
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| − | Northern and Southern School
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| − | The terms Northern and Southern have little to do with {{Wiki|geography}}:
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| − | Contrary to first [[impressions]], the [[formula]] has little to do with {{Wiki|geography}}. Like the {{Wiki|general}} designations of [[Mahāyāna]] ("[[great vehicle]]") and [[Hīnayāna]] ("little [[vehicle]]"), the [[formula]] carries with it a value [[judgement]]. According to the mainstream of later [[Zen]], not only is [[sudden enlightenment]] incomparably {{Wiki|superior}} to gradual [[experience]] but it represents true [[Zen]] - indeed, it is the very touchstone of [[Wikipedia:Authenticity|authentic]] [[Zen]].
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| − | The basic difference is between approaches. Shenhui characterised the [[Northern School]] as employing gradual teachings, while his Southern school employed sudden teachings:
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| − | suddenness of the {{Wiki|South}}, gradualness of the {{Wiki|North}}" ({{Wiki|Chinese}}: nan-tun bei qian; [[Japanese]]: nanton hokuzen).
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| − | The term "[[East Mountain Teaching]]" is seen as more culturally and historically [[appropriate]].
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| − | But the characterization of Shenxiu's [[East Mountain Teaching]] as gradualist is argued to be unfounded in [[light]] of the documents found amongst manuscripts recovered from the [[Mogao Caves]] near [[Dunhuang]]. Shenhui's Southern School incorporated Northern teachings as well, and Shenhui himself admittedly saw the need of further [[practice]] after initial [[awakening]].
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| − | [[Shenxiu]] (神秀, 606?-706 CE)
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| − | Shenxiu's prominent position in the {{Wiki|history}} of [[Chán]], despite the popular {{Wiki|narrative}}, is [[recognized]] by {{Wiki|modern}} {{Wiki|scholarship}}:
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| − | No [[doubt]] the most important personage within the [[Northern school]] is [[[Shenxiu]]], a man of high [[education]] and widespread notoriety.
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| − | Kuiken (undated: p. 17) in discussing a [[Dunhuang]] document of the Tang [[monk]] and [[meditator]], 'Jingjue' (靜覺, 683- ca. 750) states:
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| − | Jingjue's Record introduces [[Hongren]] of Huangmei 黃梅宏忍 (d.u.) as the main [[teacher]] in the sixth generation of the 'southern' or '{{Wiki|East}} Mountain' [[meditation]] [[tradition]]. [[Shenxiu]] is mentioned as Hongren's authorized successor. In Shenxiu's shadow, Jingjue mentions 'old An' 老安 (see A) as a 'seasoned' [[meditation]] [[teacher]] and some minor 'local [[disciples]]' of [[Hongren]].
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| − | [[Hui-neng]]
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| − | The story of [[Huineng]] is famously worded in the [[Platform Sutra]], a text which originated after Shenhui's [[death]]. Its core may have originated within the so-called Oxhead school. The text was subsequently edited and enlarged, and reflects various [[Chán]] teachings. It de-emphasizes the difference between the Northern and the Southern School.
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| − | The first chapter of the [[Platform Sutra]] relates the story of [[Huineng]] and his inheritance of the {{Wiki|East}} Mountain Teachings.
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| − | Wider influence of the {{Wiki|East}} Mountain Teachings
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| − | The [[tradition]] of a list of [[patriarchs]], which granted credibily to the developing tardition, developed early in the [[Chán]] [[tradition]]:
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| − | The [[consciousness]] of a unique line of [[transmission]] of [[Bodhidharma]] [[Zen]], which is not yet demonstrable in the [[Bodhidharma]] treatise, grew during the seventh century and must have taken shape on the {{Wiki|East}} Mountain prior to the [[death]] of the [[Fourth Patriarch]] Tao-hsin (580-651). The earliest indication appears in the epitaph for Faru (638-689), one of the '10 [[outstanding]] [[disciples]]' of the [[Fifth Patriarch]] [[Hongren]] (601-674). The author of the epitaph is not known, but the list comprises six names: after [[Bodhidharma]] and [[Huike]] follow Sengcan, [[Daoxin]], [[Hongren]], and Faru. The Ch'uan fa-pao [[chi]] takes this list over and adds as a seventh [[name]] that of [[Shen-hsiu]] (605?-706)
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| − | Faru (法如, 638-689 CE)
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| − | Faru (法如, 638-689) was "the first pioneer" and "actual founder" of the [[Northern School]]. His principal [[teachers]] were Hui-ming and Daman [[Hongren]] (Hung-jen). He was sent to [[Hongren]] by Hui-ming, and attained [[awakening]] when studying with Hung-jen
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| − | Originally Faru too was credited to be the successor of [[Hongren]]. But Faru did not have a good publicist, and he was not included within the list of [[Chan Patriarchs]].
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| − | In an epitaph for [[Shenxiu]], his [[name]] is made to take the place of Faru's. The Leng-ch'ieh shih-tzu [[chi]] omits Faru and ends after [[Shenxiu]] with the [[name]] of his [[disciple]] Puji (651-739). These indications from the [[Northern school]] argue for the succession of the [[Third Patriarch]] Sengcan (d. 606), which has been thrown into [[doubt]] because of lacunae in the historical work of Tao-hsuan. Still, the [[matter]] cannot be settled with certainty.
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| − | Because of Faru, the '[[Shaolin Monastery]]', [[constructed]] in 496CE, yet again became prominent. [Faru] had only a brief stay at [[Shaolin Temple]], but during his stay the cloister became the epicentre of the flourishing [[Chan]] {{Wiki|movement}}. An epitaph commemorating the [[success]] of Faru's pioneering endeavors is located on Mount Sung.
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| − | Pao-t'ang (無住; Wu-chu; 714-774 CE)
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| − | [[Pao-t'ang Wu-chu]] or '[[Bao-tang Wu-zhu]]' (保唐无住) ({{Wiki|Chinese}}: 無住; Wu-chu; 714-774CE), head and founder of [[Pao-t'ang Monastery]] ({{Wiki|Chinese}}: 保唐寺) at Chengdu, Szechwan located in {{Wiki|south}} {{Wiki|west}} [[China]] was a member of the {{Wiki|East}} Mountain Teachings as was [[Reverend]] Kim (Chin ho-shang).
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| − | Moheyan (late eighth century CE)
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| − | Moheyan (late eighth century CE) was a proponent of the [[Northern School]]. Moheyan traveled to [[Dunhuang]], which at the [[time]] belonged to the [[Tibetan]] [[Empire]], in 781 or 787 CE.
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| − | Moheyan participated in a prolonged [[debate]] with [[Kamalashila]] at [[Samye]] in [[Tibet]] over sudden versus gradual teachings, which was decisive for the course the [[Tibetan Buddhist]] [[tradition]] took:
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| − | As is well known, the [[fate]] of [[Chan]] [{{Wiki|East}} Mountain Teachings] in [[Tibet]] was said to have been decided in a [[debate]] at the [[Samye monastery]] near {{Wiki|Lhasa}} in c.792-797.
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| − | Broughton identifies the {{Wiki|Chinese}} and [[Tibetan]] {{Wiki|nomenclature}} of Mohoyen's teachings and identifies them principally with the {{Wiki|East}} Mountain Teachings:
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| − | Mo-ho-yen's [[teaching]] in [[Tibet]] as the famed proponent of the all-at-once gate can be summarized as "gazing-at-mind" ([{{Wiki|Chinese}}:] k'an-hsin, [[[Tibetan]]:] sems la bltas) and "no examining" ([{{Wiki|Chinese}}:] pu-kuan, [[[Tibetan]]:] myi rtog pa) or "no-thought no-examining" ([{{Wiki|Chinese}}:] pu-ssu pu-kuan, [[[Tibetan]]:] myi bsam myi rtog). "Gazing-at-mind" is an original Northern (or {{Wiki|East}} Mountain [[Dharma]] Gate) [[teaching]]. As will become clear, Poa-t'ang and the Northern [[Ch'an]] dovetail in the [[Tibetan]] sources. Mo-ho-yen's [[teaching]] seems typical of late Northern [[Ch'an]]. It should be noted that Mo-ho-yen arrived on the {{Wiki|central}} [[Tibetan]] scene somewhat late in comparison to the [[Ch'an]] transmissions from Szechwan.
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| − | The teachings of Moheyan and other [[Chan]] [[masters]] were unified with the [[Kham]] [[Dzogchen]] [[lineages]] {this may or may not be congruent with the Kahma ([[Tibetan]]: bka' ma) [[lineages]]} through the [[Kunkhyen]] ([[Tibetan]] for "[[omniscient]]"), [[Rongzom Chokyi Zangpo]].
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| − | The [[Dzogchen]] ("[[Great Perfection]]") School of the [[Nyingmapa]] was often identified with the '[[sudden enlightenment]]' ([[Tibetan]]: cig car gyi ‘jug pa) of Moheyan and was called to defend itself against this charge by avowed members of the [[Sarma]] [[lineages]] that held to the staunch [[view]] of 'gradual enlightenmnent' ([[Tibetan]]: rim gyis ‘jug pa)
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| − | </poem>
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| − | {{W}}
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| − | [[Category:Chan]]
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