Abstract
Although the major part of the chapter’s investigation is on the mode and acts of remembering in Chan Buddhism, Wang opens with a survey of the traditional Indian Buddhist context of remembering, its differentiation of wholesome and unwholesome acts of remembering, and its critique of unwholesome and discursive modes of memory, as Buddhism evolves from Theravada to Mahayana. This context is a necessary condition under which the interaction between Indian and Chinese Buddhist ideologies, or between the inherited tradition and its Chinese Chan appropriation, becomes possible. Wang then examines how Chan masters, from early to classical period, appropriate and develop the traditional distinction of wholesome and unwholesome remembrance and its affirmation of the former and critique of the latter in a Chinese context. As opposed to the widespread Chan hierarchy of forgetfulness over remembrance that has shaped much of our modern understanding, Wang presents a rediscovery of Chan teachings on remembrance, disclosing how remembrance is related to the internal tension between the positive attitude towards the traditional cultivation and the iconoclastic attitude towards it in various Chan ideologies. The approach of these examinations is a combination of textual/contextual inquiry, conceptual analysis and philosophical interpretation. The part of “summary and reflections” includes a review of the uniqueness of the Chan mode of remembering, an analysis of its ethical dimension by using, and comparing it with, Ricoeur’s ethics of memory, and an exploration of the paradoxical relationship between remembering and forgetting.
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- 1.
See Gethin’s analysis on Indian Buddhist literature’s focus on the act of remembering, rather than what is remembered; the latter was a Brahmanical focus since the Ṛgveda. I think Chan Buddhist literature indicates the same direction (Gethin 1992: 36).
- 2.
- 3.
- 4.
Ibid. Five hindrances refer to sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt in the Sati-Paṭṭhāna-Sutta. See Ñāṇamoli and Bodhi 1995: 151.
- 5.
Cox 1992: 78. Cox cited two similar passages from the Pali Abhidharma and Northern Indian Sarvāstivādin Abhidharma texts in his paper; here I cite only the latter.
- 6.
These ten recollections are (1) the Buddha, (2) the Dhamma, (3) the Sangha, (4) morality or virtue, (5) liberality or generosity, (6) deities, (7) respiration, (8) death, (9) the parts of the body, and (10) peace (i.e., nibbāna). See Harrison 1992: 216. Also cf. Shaw 2006. The sequence of the last four recollections in Shaw’s book is a little different.
- 7.
The original Sanskrit text of this scripture has not survived, except for one small fragment found in Khadalik in Central Asia. However, a Tibetan translation made before the ninth century is extant. See Harrison 1978.
- 8.
- 9.
Harrison, ibid.: 228–229. For the unique nature and structure of commemoration, see Casey 2000, Chap. 10, “Commemoration.”
- 10.
Robert Sharf contributed a good discussion on this point, in Sharf 2014.
- 11.
- 12.
For a study of Zhu Fahu, see Boucher 2006.
- 13.
T15, 586: 7a. These expressions have been seen as one of the earliest Indian sources for the concept of wunian (often translated as no-thought), which dominated the ideology of Chan Buddhism. Cf. Jan 1986: 23.
- 14.
- 15.
T 14, 476: 550c. Translation by Charles Luk, in Luk 1972: 93. Words in square brackets are added by me.
- 16.
Translation from Edward Conze, in Conze 2001: 30, 40.
- 17.
T 14, 481: 661c. Cf. Jan 1986: 23.
- 18.
- 19.
- 20.
- 21.
This translation consulted Sharf’s in Sharf 2002: 305.
- 22.
Here my grouping of the recorded saying texts of Shenhui and the Platform Sūtra together acknowledges Shenhui’s influence on the text of the Platform Sūtra and some common teachings they share. This does not deny their subtle differences concerning the interpretation of no-thought and other related teachings.
- 23.
Nanyang Heshang Wenda Zazhengyi 南陽和尚問答雜徵義, in Yang 1996: 121–122.
- 24.
- 25.
Ibid., Yampolsky 1967: 155, and 15 (of the appended “Tun-huang Text”).
- 26.
Cf. Ibid.: 168, and 21 (of the appended “Tun-huang Text”). Translation is mine.
- 27.
Cf. Ibid.: 144–145, and 10 (of the appended “Tun-huang Text”). I modified Yampolsky’s translation.
- 28.
Nanyang Heshang Wenda Zazhengyi 南陽和尚問答雜徵義, in Yang 1996: 78.
- 29.
- 30.
Zongmi, Yuanjue Jing Daoshu Chao 圓覺經大疏鈔, in HTC 14: 278c. My English translation consulted the following works, Broughton 2009: 181; Adamek 2011: 38. The same paragraph also appears in a note on the Jingzhong school in Zongmi’s Zhonghua Chuanxindi Chanmen Shizi Chengxi Tu 中華傳心地禪門師資承襲圖. See Kamata 1971: 305.
- 31.
- 32.
Lidai Fabao Ji 歷代法寶記. T 51, 2075: 189a. Cf. Adamek 2007: 336, 338.
- 33.
- 34.
For a discussion of denegation in non-Western context, see Wang 2003: 153, 215 note 8.
- 35.
- 36.
若無有念, 無念亦不立. English translation from Yampolsky 1967: 139.
- 37.
- 38.
- 39.
For the definition of iconoclasm or “iconoclastic” with regard to Chan Buddhism, see Wang 2012: 22–23.
- 40.
Yuanjue Jing Daoshu Chao, in HTC 14: 278c. Cf. Kamata 1971: 305.
- 41.
HTC 119: 407a. Also cf. Jinhua Jia, “Annotated Translation of Mazu Daoyi’s Discourse,” Sermon 4, in Jia 2006: 126.
- 42.
HTC 135: 652a. English translation from Jia 2006: 126. Brackets are added by me.
- 43.
- 44.
Jingde Chuandeng Lu 景德傳燈錄, fascicle 9, T 51, 2076: 264c.
- 45.
Baizhang Guanglu 百丈廣錄, in Chanzong Jicheng 11: 7316a.
- 46.
時節既至, 如迷忽悟, 如忘忽憶. Jingde Chuandeng Lu, fascicle 9, T 51, 2076: 264b.
- 47.
Guishan Jingce 潙山警策, in Daopei 道霈 (1615-1702)’s Fozu Sanjing Zhinan 佛祖三經指南, fascicle 3, in HTC 59: 185c-191c.
- 48.
Guishan Jingce Zhu 潙山警策注, X 63, 1239: 3. I use the edition of 2005, 中華電子佛典協會 (CBETA) http://www.cbeta.org wherever I quoted from X.
- 49.
Ibid.: 13.
- 50.
Ibid.: 11.
- 51.
The extant edition of this work is of a much later time. A postscript to this edition indicates a print of 1346, but the text was not mentioned by any other Chinese sources. It is reasonable to be cautious in use of this work. But scholars have not found strong evidences of a later forgery. Cf. Shinpan Zengaku daijiten 新版禪學大辭典 1985: 495d; Schlütter 2008: 188, note 47.
- 52.
“不通教典, 亂有引証.” “博古真流 … 從來記憶言辭, 盡是數他珍寶 … 乃是教外別傳 … 無謂不假薰修.” X 63, 1226: 4.
- 53.
- 54.
- 55.
For Chan syncretism between Chan practice and scriptural teachings, cf. “Introduction: A Concise History of Chan Buddhism,” in Wang 2017: 30, 34.
- 56.
The term “mainstream” refers to all non-Mahayana Indian Buddhist schools. Cf. “Mainstream Buddhist Schools,” in Buswell and Lopez 2014: 516–517.
- 57.
For various meanings and modes of remembering in Buddhism, cf. Gethin’s analysis of the meanings of remembering in terms of sati and smṛti in Indian Buddhist texts in Gethin 1992: 36–44; Gyatso 1992: “Introduction,” 5. For a phenomenological study of different modes of remembering outside Buddhist context but still methodologically inspiring, see Casey 2000, Part Two and Three.
- 58.
For example, Kapstein compares the “mnemic engagement” and the recovery of dharmakāya in the Great Perfection (Rdzog-chen) tradition of the Rnying-ma-pa school of Tibetan Buddhism with Augutine’s notion. See Kapstein 1992: 258–259. To comment on the Great Perfection tradition of Tibetan Buddhism here is beyond my capacity, but in what follows I will clarify the differences between Hongzhou Chan Buddhism and Augustine or any theistic mystic traditions.
- 59.
For a survey of these two tendencies in Indian tathāgatagarbha thought, see “Context: the necessity of deconstruction,” in Chap. 4 “The Deconstruction of Buddha Nature in Chan Buddhism,” in Wang 2003: 55–65.
- 60.
For a full analysis of the Hongzhou school’s deconstruction of Buddha-nature, see Wang, “No root, no foundation, no mind, no Buddha—deconstruction in the Hongzhou Chan,” ibid.: 72–80.
- 61.
This paragraph benefited very much from Gyatso’s “Introduction,” in Gyatso 1992: 6, although here I do not conceal my disagreement with some of the interpretations.
- 62.
This position can be verified by the above-mentioned Guishan-Baizhang statement that when the [right] time/moment/season comes, it is like the deluded one suddenly becoming awakened, and like forgetting suddenly becoming remembering. The statement shows the masters’ understanding of a quote from the Mahāparinirvāṇa Sūtra: “If you would see Buddha-nature, you should contemplate on time/season and causal conditions (dangguan shijie yinyuan).” See T 12, 375: 777a. It indicates the importance of temporal conditions for the realization of Buddha-nature, and therefore is appropriated by the Honzhou masters to demonstrate their view of placing the realization of Buddha-nature within, not without, temporal conditions.
- 63.
- 64.
Cf. “Introduction: A Concise History of Chan Buddhism,” section on “The Trend of Secularization, Activism and Modern Reform in Chan,” in Wang 2017: 37–39. The fact that Chan Buddhist teachings can accommodate socio-ethical engagements does not mean that Chan Buddhists have done enough in developing both socio-ethical theories and practices.
- 65.
For a further explanation of this teaching, see Wang 2007, section III, “The Ethical Consequence of Deconstruction: Wearing out Karma Merely According to Conditions as They Are,” 87–95.
- 66.
- 67.
Cf. Keown 2001: 92 and the whole Chap. 4.
- 68.
Nanyang Heshang Wenda Zazhengyi 南陽和尚問答雜徵義, in Yang 1996: 73.
- 69.
Dajian Xiasanshi Yu Zhi Yu 大鑑下三世語之餘,“既不依住善惡二邊, 亦不作不依住知解, 名菩薩覺. 既不依住, 亦不作無依住知解, 始得名為佛覺.” Guzunsu Yulu 古尊宿語錄, fascicle 2, in X 68, 1315: 12. This Supplements to the Recorded Sayings of Baizhang Huaihai is outside of the more reliable Baizhang Guanglu text, and seen by contemporary scholars as a production of later time and not reliable. But the passage I quote here is almost a reiteration of the same passage from the Baizhang Guanglu. I therefore think it is safe to quote it.
- 70.
In contemporary Western philosophy, an illuminating account of how forgetting conditions remembering can be found in Heidegger’s Being and Time where he examines how the forgetfulness of Being marks the inauthentic way “to be” and constitutes the everyday superficial care. However, this forgetting preserves and becomes the condition of possibilities of “remembering” as the disclosure of the authentic way to be. A comparison between Heidegger’s and Chan Buddhist views of forgetting as the condition of remembering, and of the transformation from the former to the latter, is an interesting topic, and deserves serious exploration. As Ricoeur rightly commented on Heidegger, “It is not clear whether the disavowal of forgetting entails the work of memory in its Verfallen …” But Chan Buddhism has been elaborate on the pragmatic transformation from ignorance or forgetting to awakening or remembrance in everyday situations, as I have outlined above. A detailed study and comparison is beyond the limit of this current project. See Heidegger 1962: 388–389; Ricoeur 2004a: 593–594, note 23.
- 71.
For example, Ricoeur refers to the selective function of narrative memory. See Ricoeur 2004a: 85.
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Wang, Y. (2018). Wholesome Remembrance and the Critique of Memory—From Indian Buddhist Context to Chinese Chan Appropriation. In: Wang, Y., Wawrytko, S. (eds) Dao Companion to Chinese Buddhist Philosophy. Dao Companions to Chinese Philosophy, vol 9. Springer, Dordrecht. https://doi.org/10.1007/978-90-481-2939-3_4
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