The Chan Whip Anthology: A Companion to Zen Practice by Jeffrey L. Broughton, Elise Yoko Watanabe
By Jeffrey L. Broughton, Elise Yoko Watanabe
Jeffrey L. Broughton deals an annotated translation of the Whip for Spurring scholars Onward in the course of the Chan Barrier Checkpoints (Changuan cejin), which he abbreviates to Chan Whip. This anthology, compiled via Yunqi Zhuhong (1535-1615), has served as a Chan instruction manual in either China and Japan given that its e-book in 1600. To represent the Chan Whip as "late Ming Chan" is inaccurate-in truth, it's a survey of almost the whole thing of Chan literature, operating from the past due 800s (Tang dynasty) to approximately 1600 (late Ming). The Chan extracts, the majority of the booklet, are through a brief element of extracts from Buddhist canonical works (showing Zhuhong's adherence to the "convergence of Chan and the teachings"). The Chan extracts intentionally eschew summary discussions of conception in want of autobiographical narratives, anecdotal sketches, exhortations, sermons, sayings, and letters that deal very frankly-sometimes humorously-with the concrete ups and downs of lived perform.
Recent a long time have noticeable the e-book in English of a few handbooks on Zen perform via modern East Asian masters. The Chan Whip, notwithstanding four hundred years outdated, is as helpful to modern-day practitioners as those sleek works. The scholarly literature on Chan in the past has occupied with the Tang and track dynasties-by giving us additionally the sayings of Yuan- and Ming-dynasty masters this translation fills a spot in that literature.
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Extra resources for The Chan Whip Anthology: A Companion to Zen Practice
25. Wu, The Confucian’s Progress, 74–76. 26. ,” 99: “The excellence of Wu Pei-yi’s study of autobiography in China deserves applause. But it would be a mistake to think that no autobiographical impulse is reflected in sermons of Buddhist masters before Tsu-ch’in [Zuqin]; and we may not wish to place the first spiritual autobiographer in China as late as the thirteenth century. ” 27. Wu, The Confucian’s Progress, 83–85. 28 In any case Xueyan related his personal story, a nuanced psychological account of grueling cue practice and sitting over time, while seated cross-legged in his chair facing his standing monks.
It is far from certain that there is anything in this autobiography that breaks “fundamental Chan tenets,” as Wu Pei-yi asserts. Nianfo/Nembutsu in the First Gate An attentive reader will quickly notice that seven Chan teachers out of thirtynine in the First Gate advocate some form of nianfo/nembutsu (sections 21, 22, and 35–39). The Chan Whip in this respect is perfectly representative of Chinese Chan. ”29 Use of nianfo/nembutsu in Chan goes back in Bodhidharma Chan as far as two lineages descending from the fifth patriarch Hongren: the Jingzhong (淨衆) house of Chan, 29.
When making a hands-on investigation of Chan you must 28. Mujaku Dōchū’s Chan encyclopedia (1741), entitled Zenrin shōki sen 禪林象器箋, glosses pushuo (普說) thus: “The old theory is: ‘The term pushuo means ascending the seat. The term shangtang also means ascending the seat. However, in the case of pushuo [the master] does not light incense for the benefit of the emperor and state and does not wear his dharma robe. This is the difference’” [舊說曰普說即陞座也上堂亦陞座也但普說不炷祝香不搭法依以爲 異]. See Yanagida, Zenrin shōki sen Kattōgo sen Zenrin kushū benbyō, 1:448.