Readings of the Platform Sutra by Schlütter Morten; Teiser Stephen; Teiser Stephen

Author:Schlütter, Morten; Teiser, Stephen; Teiser, Stephen
Language: eng
Format: epub
Publisher: Columbia University Press
Published: 2012-04-06T04:00:00+00:00

NOTES

1. See Peter N. Gregory, ed., Sudden and Gradual: Approaches to Enlightenment in Chinese Thought, Kuroda Institute, Studies in East Asian Buddhism, 5 (Honolulu: University of Hawai‘i Press, 1987); and Bernard Faure, The Rhetoric of Immediacy: A Cultural Critique of Chan/Zen Buddhism (Princeton: Princeton University Press, 1991).

2. For an attempt to summarize the significance of tathāgata-garbha, buddha nature, and original awakening in Chinese Buddhism, see Peter N. Gregory, Inquiry I nto the Origin of Humanity: An Annotated Translation of Tsung-mi’s “Yüan jen lun” with a Modern Commentary (Honolulu: University of Hawai‘i Press, 1995), 8–13.

3. For a translation of the Leng q ie shizi ji, see J. C. Cleary, Zen Dawn: Early Zen Texts from Tun Huang (Boston: Shambhala, 1986), 19–78. As Bernard Faure notes, this text “was intended to establish the orthodox patriarchal tradition of Chan through the transmission of the Laṅkāvatāra-sūtra”; The Will to Orthodoxy: A Critical Genealogy of Northern Chan Buddhism, trans. Phyllis Brooks (Stanford: Stanford University Press, 1997), 145.

4. See Cleary, Zen Dawn, 68.

5. My attention was first drawn to the significance of this passage by Jan Fontein and Money L. Hickman, Zen Painting and Calligraphy (Boston: Museum of Fine Arts, 1970), xvi–xvii, who discuss this episode in reference to a drawing of The Six Patriarchs of the Bodhidharma Sect in the collection of Kōzanji (cat. No. 1, reproduced on p. 2).

6. Jingang bore boluomi jing (Vajracchedikā), translated by Kumārajīva (Jiumoluoshi, 344–413), T no. 235, 8:749a24.

7. This text is one of the great masterpieces of Mahāyāna Buddhist literature. Its most accessible translation is that of Robert Thurman, The Holy Teaching of Vimalakīrti (University Park: Pennsylvania State University Press, 1976). Students interested in a more detailed and technical treatment of the text should consult Sara Boin’s English translation of Étienne Lamotte’s French translation, The Teaching of Vimalakīrti (Vimalakīrtinirdeśa) (London: The Pali Text Society, 1976). Both Thurman and Lamotte base their translation on the Tibetan text. For a translation of Kumārajīva’s Chinese translation, see John R. McRae, The Vimalakīrti Sūtra (Berkeley: The Numata Center for Buddhist Translation and Research, 2004), available for free download at http://www.numatacenter.com/default.aspx?MPID=81. Although not as reliable, a readily found translation of the Chinese text is that of Burton Watson, The Vimalakīrti Sūtra (New York: Columbia University Press, 1997). For a probing discussion of the translations of this text, see Jan Nattier, “The Teaching of Vimalakīrti (Vimalakīrinirdeśa): A Review of Four English Translations,” Buddhist Literature 2 (2000): 234–58.

8. It is quoted, paraphrased, or explicitly referred to nine times—Yampolsky, 136 (3 times), 139, 141, 148, 151, 157, and 175. Its influence can be discerned in other places as well.

9. Weimojie suoshuo jing (Vimalakīrtinirdeśa), translated by Kumārajīva (Jiumoluoshi, 344–413) in 406, T no. 475, 14:540a; cf. Thurman, The Holy Teaching of Vimalakīrti, 25–26.

10. Although seemingly idiosyncratic, Thurman’s translation of upāya as “liberative technique(s)” gets at the meaning of this term in the Vimalakīrti Sūtra far better than its usual rendering as “expedient means.”

11. For further discussion of this samādhi, see the three essays included in Peter N. Gregory, ed.

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