Baotang Wuzhu

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Baotang Wuzhu (714-774)
 (Rmaji:)
Hot

Muj 
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 Pao-t'ang Wu-chu or 'Bao-tang Wu-zhu' () (Chinese: ;
Wu-chu; 714-774CE), head and founder of Pao-t'ang Monastery (Chinese: ) at
Chengtu, Szechwan located in south west China. Both Reverend Kim (Chin ho-shang)
and Pao-t'ang Wu-chu were of the same Ch'an variety, the "East Mountain
Teaching" (Chinese: tung-shan fa-men; or "tung/dung" holds the
semantic field "East", or "saan/shan" holds the semantic
field "Mountain") incorrectly known in Western scholarship with the
pejorative nomenclature, "Northern School". 
<a
href="http://en.wikipedia.org/wiki/East_Mountain_Teaching">http://en.wikipedia.o
rg/wiki/East_Mountain_Teaching</a> 
Baotang Wuzhu 
(J. Hot Muj: K. Podang Muju ) (714774). Chinese monk in the early
CHAN school, who is considered the founder of the BAOTANG ZONG during the Tang
dynasty. Baotang is the name of the monastery where Wuzhu resided (located in
present-day Sichuan province). Wuzhu is said to have attained awakening through
the influence of Chen Chuzhang (d.u.), a lay disciple of the monk <a
href="SongshanHuian.html" target="_blank">Hui'an</a> (582799;
a.k.a. Lao'an); Chen was thought to be an incarnation of the prototy pical
Buddhist layman VIMALAKRTI. According to the LIDAI FABAO JI, Wuzhu attended a
mass ordination performed by the Korean monk <a href="Musang.html"
target="_blank">CHNGJONG MUSANG</a> at Jingzhong monastery in
the city of Chengdu. Upon hearing Musang's instructions to practice in the
mountains, Wuzhu left for Baiyaishan, where he remained for the next seven years
(759766). He subsequently went to the monastery Konghuisi, until he finally
moved to Baotangsi, where he passed away in the summer of 774. Wuzhu was famous
for his antinomian teachings that rejected all devotional practices, and is
remembered as the founder of the eponymous BAOTANG ZONG. Wuzhu's successor was a
lay disciple by the name of Tu Hongjian, deputy commander-in-chief and vice
president of the Imperial Chancellery. 
<blockquote>
Baotang zong 
(J. Hotsh; K. Podang chong ). An important school of the early
Chinese CHAN tradition, known for its radically antinomian doctrines. The school
takes its name from the monastery (Baotangsi) where the school's putative
founder, BAOTANG WUZHU, resided. The monastery was located in Jiannan (in
modern-day Sichuan province), in the vicinity of the city of Chengdu. Until the
recent discovery of the LIDAI FABAO JI at DUNHUANG, information on this school
was limited to the pejorative comments found in the writings of the
ninth-century CHAN historian <a href="zongmi.html"
target="_blank">GUIFENG ZONGMI</a>. Owing perhaps to the
antinomian teachings espoused by its members, the school was short-lived. The
school rejected all soteriological practices and devotional activities. No
images of the Buddha were enshrined in their monasteries, and they questioned
the value of chanting scriptures and performing repentance rituals. Instead,
they insisted on simply sitting in emptiness and quietude (zhikong xianzuo)
and transmitting no thought (WUNIAN) in lieu of formal precepts. The Baotang
lineage is often traced back to Hui'an (582709; also known as Lao'an, Old An,
because of his long life), a disciple of the fifth patriarch <a
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BaotangWuzhu.txt
href="../daman.html" target="_blank">HONGREN</a>, and to
Hui'an's lay disciple Chen Chuzhang (d.u.), through whose influence Baotang
Wuzhu is said to have attained awakening. Although the author of the Lidai fabao
ji, a disciple of Wuzhu, attempts to associate the Baotang lineage with that of
CHNGJONG MUSANG, the founder of the JINGZHONG ZONG, these schools are now
considered to have been two distinct traditions. Like the Jingzhong school, the
Baotang zong also seems to have exerted considerable influence on the
development of Tibetan Buddhism, especially on the early teachings of RDZOGS
CHEN (dzogchen). 
(The Princeton Dictionary of Buddhism) 
</blockquote>
 

PDF: <a href="../Early-Chan-History.pdf"
target="_blank">The Mystique of Transmission:</a> On an Early
Chan History and Its Contexts 
by Wendi Leigh
Adamek, New York, Columbia University Press, 2007, pp. 578.

<blockquote>
The
Mystique of Transmission is a close reading of a late-eighth-century
Chan/Zen Buddhist hagiographical work, the Lidai fabao ji ( Record
of the Dharma-Jewel Through the Generations ), and is its first English
translation. The text is the only remaining relic of the little-known Bao Tang
Chan school of Sichuan, and combines a sectarian history of Buddhism and Chan in
China with an account of the eighth-century Chan master Wuzhu in Sichuan. 
Chinese religions scholar Wendi Adamek compares the Lidai fabao ji 
with other sources from the fourth through eighth centuries, chronicling changes
in the doctrines and practices involved in transmitting medieval Chinese
Buddhist teachings. While Adamek is concerned with familiar Chan themes like
patriarchal genealogies and the ideology of sudden enlightenment, she also
highlights topics that make Lidai fabao ji distinctive: formless
practice, the inclusion of female practitioners, the influence of Daoist
metaphysics, and connections with early Tibetan Buddhism. 
The Lidai fabao ji was unearthed in the early twentieth century in
the Mogao caves at the Silk Road oasis of Dunhuang in northwestern China.
Discovery of the Dunhuang manuscripts has been compared with the discovery of
the Dead Sea Scrolls, as these documents have radically changed our
understanding of medieval China and Buddhism. A crucial volume for students and
scholars, The Mystique of Transmission offers a rare glimpse of a lost
world and fills an important gap in the timeline of Chinese and Buddhist
history. 
How does a translated Buddhism work (and does it work)? In
this elegant and erudite study, Wendi Adamek has answered this question by
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bringing the men and women of the late-eighth-century Bao Tang school to life.
Their concerns with competition, authority, lineage, gender, and body echo ours,
albeit on entirely different terms. In illuminating the Bao Tang struggles in
their own eyes and the context of their times, Adamek deserves to be read by not
only scholars of Buddhism, but also by cultural historians, anthropologists, and
all who are interested in gender and material culture. -- Dorothy Ko, author of
Cinderella's Sisters: A Revisionist History of Footbinding Wendi Adamek's
masterful discussion ranges widely through an impressive variety of subject
matter, from the very beginnings of Buddhism in China through the emergence of
the Chan school in the eighth century. The result is a sensitive and insightful
analysis of many of the most significant issues facing this particular field of
study. The Mystique of Transmission will be hailed as a major contribution that
substantially increases the sophistication of intellectual discourse on the
historical development and complex religious identity of Chan and Chinese
Buddhism as a whole."- -- John McRae, author of The Northern School and the
Formation of Early Ch'an Buddhism 
<blockquote>
Contents
Acknowledgments
- xiii 
Part 1 
The Mystique of Transmission - 1 
Chapter 1- Authority and Authenticity - 3 
Fabrications - 3 
On the Backgroud of the Lidai fabao ji - 6 
An Overview - 12 
Chapter 2 - Transmission and Translation - 17 
The Challenge of Continuity - 17 
Summary of the Contents of the Lidai fabao ji - 19 
Emperor of the Ming Han - 21 
Daoan and Transmission of Forms - 23 
Buddhabhadra and Transmission of Lineage - 33 
Huiyan's Transmission of Space and Place - 40 
The Mystique of Legitimacy - 52 
Conclusion - 54 
Chapter 3 - Transmission and Lay Practice - 55 
The Interdependence of Lay and Ordained Practice - 55 
Criteria of Authenticity of the Dharma and the Authority of the Ordained -
58 
The Role of the Bodhisattva Precepts in Lay Devotional Practice - 67 
Conclusion - 88 
Chapter 4 - Material Buddhism and the Dharma Kings - 91 
The Dangers of Empire - 91 
The Northern Wei and Spiritual Materialism - 92 
Empires of Signs - 98 
The Fu fazang zhuan - 101 
The Legacy of Tiantai Zhiyi - 110 
The Renwang jing - 114 
The Sanjie (Three Levels) Movement - 120 
Imaginary Cultic Robes - 128 
Conclusion - 134 
Chapter 5 - Robes and Patriarchs - 136 
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The "Chan" Question - 136 
Tales of the Chan Patriarchs - 138 
A Genealogy of Patriarchal Lineages - 158 
Shenhui's Rhetoric - 171 
Inconceivable Robes in the Vajrasamadhi-sutra and the Platform Sutra -
179 
Robes Purple and Gold - 182 
The Reforms of Emperor Xuanzong - 189 
Chapter 6 Wuzhu and Others - 194 
The Second Part of the Lidai fabao ji - 194 
A Note About Style - 195 
Mass Precepts Ceremonies and Formless Precepts - 197 
Transmission from Wixiang to Wuzhu - 204 
Locating Wuzhu - 214 
Antinomianism in the Monastery - 218 
Women in the Lidai fabao ji - 226 
Daoists in the Dharma Hall - 237 
Chapter 7 - The Legacy of the Lidai fabao ji - 253 
The Portrait-Eulogy for Wuzhu - 254 
Developments After the Lidai fabao ji - 276 
Conclusion - 292 
 Part 2 
Annotated Translation of the Lidai Fabao Ji 
Section 1 - Sources and the Legend of Emperor Ming of the Han - 300 
Section 2 - Buddhism in China - 305 
Section 3 - Transmission from China to India (the Fu fazang zhuan) - 307 
Section 4 - The First Patriarch, Bodhidharmatrata - 310 
Section 5 - The Second Patriarch, Huiki - 313 
Section 6 - The Third Patriarch - Sengcan - 315 
Section 7 - The Fourth Patriarch - Daoxin 
Section 8 - The Fifth Patriarch - Hongren - 319 
Section 9 - The Sixth Patriarch - Huineng, Part 1 - 320 
Section 10 - Dharma Master Daoan and the Scripture Quotations - 323 
Section 11 - Huineng Part 2 - 328 
Section 12 - Zhishen and Empress Qu - 330 
Section 13 - Chan Master Zhishen - 333 Section 
Section 14 - Chan Master Chuji - 334 
Section 15 - Chan Master Wuxiang - 335 
Section 16 - The Venerable Shenhui - 339 
Section 17 - Discourses of the Venerable Wuzhu - 342 
Section 18 - Wuzhu and Wuxiang - 343 
Section 19 - Du Hongjian's Arrival in Shu - 352 
Section 20 - Du Hongjian and the Wuzhu Meet - 356 
Section 21 - Cui Gan Visits the Wuzhu - 362 
Section 22 - Dialogue with Chan Master Tiwu - 368 
Section 23 - Dialogue with Chan Master Huiyi - 370 
Section 24 - Dialogue with Masters Yijing, Zhumo, and Tangwen - 370 
Section 25 - Dialogue with Master Jingzang - 373 
Section 26 - Dialogue with Master Zhiyi - 374 
Section 27 - Dialogue with Master Zhongxin - 375 
Section 28 - Dialogue with Dharma Master Falun - 376 
Section 29 - Dialogue with the Brothers Yixing and Huiming - 378 
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BaotangWuzhu.txt
Section 30 - Dialogue with Changjingjin and Liaojianxing (Female
Disciples) - 379 
Section 31 - Excerpts and Quotations Part 1 - 381 
Section 32 - Excerpts and Quotations Part 2 - 385 
Section 33 - Tea Gatha - 386 
Section 34 - Dialogue with Daoists - 388 
Section 35 - Dialogue with Dharma Masters - 392 
Section 36 - Dialogue with Vinaya Masters - 392 
Section 37 - Dialogue with Treatise Masters - 395 
Section 38 - Trading Quotations with Masters Daoyou, Mingfa, and Guanlu -
397 
Section 39 - Taking on Chan Disciples While Drinking Tea - 398 
Section 40 - Dialogue with Master Xiongjun - 399 
Section 41 - Dialogue with Master Fayaun Accompanied by His Mother -
399 
Section 42 - Discourse to Lay Honors - 401 
Section 43 - Portrait-Eulogy and Final Scene - 402 
Notes - 407 
Appendix - 511 
Abbreviations - 521 
Bibliography - 523 
Index - 557 
</blockquote>
</blockquote>
 
PDF: <a href="Robes-Purple.pdf"
target="_blank">Robes Purple and Gold:</a> Transmission of the Robe in the
"Lidai fabao ji" (Record of the Dharma-Jewel through the Ages) 
by Wendi Leigh Adamek 
History of Religions, Vol. 40, No. 1, Buddhist Art and Narrative.
(Aug., 2000), pp. 58-81.
 
The
Teachings of Master Wuzhu: Zen and Religion of No-Religion 
by Wendi Leigh Adamek, Columbia University Press, New York, 2011 
<a
href="http://cup.columbia.edu/book/the-teachings-of-master-wuzhu/9780231150224"
target="_blank">http://cup.columbia.edu/book/the-teachings-of-master-wuzhu/97802
31150224 </a> 
<a href="https://www.academia.edu/2218906/Teachings_of_Master_Wuzhu"
target="_blank">https://www.academia.edu/2218906/Teachings_of_Master_Wuzhu</a>

The Record of the Dharma-Jewel Through the Generations
 (Lidai fabao ji) is a little-known Chan/Zen Buddhist text of the
eighth century, rediscovered in 1900 at the Silk Road oasis of Dunhuang. The
only remaining artifact of the Bao Tang Chan school of Sichuan, the text
provides a fascinating sectarian history of Chinese Buddhism intended to
showcase the iconoclastic teachings of Bao Tang founder Chan Master Wuzhu
(714-774). Wendi Adamek not only brings Master Wuzhu's experimental community to
life but also situates his paradigm-shifting teachings within the history of
Buddhist thought. Having published the first translation of the Lidai fabao
ji in a Western language, she revises and presents it here for wide
Pgina 6
BaotangWuzhu.txt
readership. 
Written by disciples of Master Wuzhu, the Lidai fabao ji is one of
the earliest attempts to implement a "religion of no-religion," doing
away with ritual and devotionalism in favor of "formless practice."
Master Wuzhu also challenged the distinctions between lay and ordained
worshippers and male and female practitioners. The Lidai fabao ji 
captures his radical teachings through his reinterpretation of the Chinese
practices of merit, repentance, precepts, and Dharma transmission. These aspects
of traditional Buddhism continue to be topics of debate in contemporary practice
groups, making the Lidai fabao ji a vital document of the struggles,
compromises, and insights of an earlier era. Adamek's volume opens with a vivid
introduction animating Master Wuzhu's cultural environment and comparing his
teachings to other Buddhist and historical sources
 
Imagining
the portrait of a Chan master 
by Wendi Leigh Adamek 
PDF in: <a href="../ChanRitual.html" target="_blank">Chan Buddhism in
Ritual Context </a> (2003), pp. 36-73.
 
The Lidai fabao ji
(Record of the Dharma-Jewel through the Ages) 
by Wendi Leigh Adamek 
PDF in: <a href="../ZenCanon.html" target="_blank">The Zen Canon:
Understanding the Classic Texts </a> (2004), pp. 81-106.
 
<a
href="https://pl.wikipedia.org/wiki/Baotang_Wuzhu"
target="_blank">https://pl.wikipedia.org/wiki/Baotang_Wuzhu </a>
 <a
href="http://www.thezensite.com/ZenEssays/HistoricalZen/Attitudes_Towards_Canoni
city.htm"
target="_blank">http://www.thezensite.com/ZenEssays/HistoricalZen/Attitudes_Towa
rds_Canonicity.htm </a> 
 
<a href="http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-PHIL/zens.htm"
target="_blank">http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-PHIL/zens.htm </a>
The understanding of mind in the Northern line of Ch'an (Zen) 
by Robert B. Zeuschner 
<a
href="http://www.merit-times.com.tw/NewsPage.aspx?unid=160353"
target="_blank">http://www.merit-times.com.tw/NewsPage.aspx?unid=160353
</a> 
<a href="http://www.merit-times.com.tw/NewsPage.aspx?unid=184535"
target="_blank">http://www.merit-times.com.tw/NewsPage.aspx?unid=184535
</a>
 
 

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