The Wisdom Of Huineng Chinese Buddhist Philosopher

For a non-Chinese and non-Buddhist like me, Chu Dongweis version of Huineng comes as a revelation. Chus lucid prose and verse translation of the great sage in my view opens us to what ultimately we cannot know but must always seek: the understanding of the nature of reality and of the ground of beingwhat in the West is called the perennial philosophy. Fraser Sutherland, Canadian poet and lexicographer Buddhism is becoming increasingly popular in the United States. With its popularity comes an interest in the history of Buddhism and its early practitioners. Unfortunately, it can be difficult to find such books written in an easy-to-understand manner. The Wisdom of Huineng, Chinese Buddhist Philosopher: The Platform Sutra and Other Translations, edited and translated by Chu Dongwei, is an exception. Huineng (often spelt Hui-neng or Hui Neng, 638713) is one of the major Chinese sages. Known as Liuzu, he was the sixth grand master of Chan (Zen) Buddhism. This book consists of an easily accessible translation of The Platform Sutra and the sermons of Shenhui, a disciple that made Huinengs teaching popular. To provide historical background, Dongwei includes biographies and epitaphs that are rarely found in the English language. Dongweis edition of The Wisdom of Huineng, Chinese Buddhist Philosopher: The Platform Sutra and Other Translations allows readers to strengthen their understanding of Buddhism through the texts of one of its most important figures. There is no longer a need to fear the unknown as you dive into this readable and understandable information source.

Truthfully and accurately, this book attempts to elucidate the nature and forms of China’s ancient wisdom and reinterpret its ideological significance, thereby activating its inherent vitality and promoting the construction of contemporary Chinese thought. The wisdom of China, with its own discourse system, gives unique stipulations to existence, thought and language. Confucianism, Taoism and Chan Buddhism, as the historical manifestations of Chinese wisdom, respectively express the thoughts between man and man, between man and nature, and between man and mind. In fact, these three aspects exactly constitute the whole of man’s life world. The thoughts of Confucianism, Taoism and Chan Buddhism are mainly and respectively represented in The Four Books and Five Classics, Lao-Zi and Zhuang-Zi, and Tan-Jing (The Sutra of Hui Neng). The wisdom of China, different from the non-natural wisdom of the West, is fundamentally a natural wisdom, according to which nature is the basis of human existence, thought and language. However, in early modern times, the natural history of China was confronted with an unprecedented crisis. Ever since then, China has entered the post natural era. The coexistence of Heaven and man, as the new wisdom of China, can be created in the age of globalization through preserving the living elements and eliminating the dead parts in the traditional Chinese wisdom.

Too often Buddhism has been subjected to the Procrustean box of western thought, whereby it is stretched to fit fixed categories or had essential aspects lopped off to accommodate vastly different cultural norms and aims. After several generations of scholarly discussion in English-speaking communities, it is time to move to the next hermeneutical stage. Buddhist philosophy must be liberated from the confines of a quasi-religious stereotype and judged on its own merits. Hence this work will approach Chinese Buddhism as a philosophical tradition in its own right, not as an historical after-thought nor as an occasion for comparative discussions that assume the west alone sets the standards for or is the origin of philosophy and its methodologies. Viewed within their own context, Chinese Buddhist philosophers have much to contribute to a wide range of philosophical concerns, including metaphysics, epistemology, ethics, philosophy of language, philosophy of mind, and philosophy of religion, even though Western divisions of philosophy may not exhaust the rich contents of Chinese Buddhist philosophy. .

The field of Buddhist studies is an international and interdisciplinary one. By its nature, the study of Buddhism must take into account phenomena that cross national and cultural boundaries, as well as the more artificial boundaries of modern academic fields. This volume presents 18 studies, the subjects of which range over India, China, Tibet and Japan, and deal with an ever broader range of subjects. It includes many essays on Buddhist philosophy, a number of which deal with the Madhyamaka tradition of Nagarjuna and his successors, while others examine the Yogacara tradition of Asanga, Vasubandhu, and their successors. These essays investigate areas of doctrinal interest such as the so-called Two-Truth theory, and the doctrine of the equivalence of nirvana and samsara, as well as such topics as the nature and practice of compassion, and Indian Buddhist cosmology. Still other studies examine topics such as the meditation practices of the Japanese Pure Land founder Honen, some of the earliest Chinese Buddhist art objects yet known and their importance for the transmission of Buddhism to China, later Indian logic, epistemology and the theory of meaning, what we know about the ear

The development of Zen in China is really the story of the flourishing of Chinese philosophy, arts and literature beginning as far back as the Han Dynasty and earlier. Master Nan Huai-Chin offers an engaging chronicle of both in this groundbreaking work. The Story of Chinese Zen begins with the premise that the climate during Shakyamuni's founding of Buddhism in India ultimately influence the differences behind Hinayana and Mahayana thought, practice, and methods of seeking enlightenment. From there—beginning with its transmission to China—Master Nan outlines the Zen School, exploring influences on the development of Zen before the early Tang Dynasty, different meanings of studying Zen and pursuing the heart and goal of Zen." He explores the relationship between Zen and new-Confucianism and the inseparability of religion and Zen from Chinese literature and philosophy, especially Taoism. Born in Zhejiang province, China in 1918, Nan Huai-Chin has studied under thirty-two major Taoist and Buddhist masters, including the masters of the Esoteric School of Buddhism in Tibet, from whom he received the title of Esoteric Master. He has published over thirty books and is widely recognized as one of the foremost scholars on Zen and Taoism.

Chan Buddhism has become paradigmatic of Buddhist spirituality. Known in Japan as Zen and in Korea as Son, it is one of the most strikingly iconoclastic spiritual traditions in the world. This succinct and lively work clearly expresses the meaning of Chan as it developed in China more than a thousand years ago and provides useful insights into the distinctive aims and forms of practice associated with the tradition, including its emphasis on the unity of wisdom and practice; the reality of "sudden awakening"; the importance of meditation; the use of "shock tactics"; the centrality of the teacher-student relationship; and the celebration of enlightenment narratives, or koans. Unlike many scholarly studies, which offer detailed perspectives on historical development, or guides for personal practice written by contemporary Buddhist teachers, this volume takes a middle path between these two approaches, weaving together both history and insight to convey to the general reader the conditions, energy, and creativity that characterize Chan. Following a survey of the birth and development of Chan, its practices and spirituality are fleshed out through stories and teachings drawn from the lives of four masters: Bodhidharma, Huineng, Mazu, and Linji. Finally, the meaning of Chan as a living spiritual tradition is addressed through a philosophical reading of its practice as the realization of wisdom, attentive mastery, and moral clarity.

Unparalleled in scope and detail, this classic history of Zen covers all important ideas and developments in the tradition from its beginnings in India through the Sung period in China.