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<p align="left"><strong><font color="#ff8040" size="3" face="Verdana, Arial,
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<p align="center"><font size="5" face="Verdana, Arial, Helvetica, sans-serif">
Baotang Wuzhu (714-774)</font></p>
<p align="center"> <em><font size="3" face="Verdana, Arial, Helvetica,
sans-serif">(Rmaji:)

</font></em><font size="3" face="Verdana, Arial, Helvetica, sans-serif">Hot


Muj </font> </p>
<p align="left"> <font size="2"><strong><font face="Verdana, Arial, Helvetica,
sans-serif" size="5"><a name="a" id="a"></a></font><font size="2" face="Verdana,
Arial, Helvetica, sans-serif"><img src="https://terebess.hu/zen/angol.gif"
width="36" height="25" border="0"></font></strong></font></p>
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<p align="left"> <font size="2" face="Verdana, Arial, Helvetica,
sans-serif">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 &quot;East Mountain
Teaching&quot; (Chinese: tung-shan fa-men; or &quot;tung/dung&quot; holds the
semantic field &quot;East&quot;, or &quot;saan/shan&quot; holds the semantic
field &quot;Mountain&quot;) incorrectly known in Western scholarship with the
pejorative nomenclature, &quot;Northern School&quot;. <br>
<a
href="http://en.wikipedia.org/wiki/East_Mountain_Teaching">http://en.wikipedia.o
rg/wiki/East_Mountain_Teaching</a></font> </p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong><font
size="3">Baotang Wuzhu</font></strong><br>
(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"><strong>Hui'an</strong></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"><strong>CHNGJONG MUSANG</strong></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. </font></p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><strong><font
size="3">Baotang zong</font></strong><br>
(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"><strong>GUIFENG ZONGMI</strong></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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href="../daman.html" target="_blank"><strong>HONGREN</strong></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). <br>
<em>(The Princeton Dictionary of Buddhism)</em> </font></p>
</blockquote>
<p><font size="2"><strong><font face="Verdana, Arial, Helvetica,
sans-serif"><br>
</font></strong></font></p>
<p><font face="Verdana, Arial, Helvetica, sans-serif"><span
class="style10"><span class="style13">PDF:</span></span><strong><span
class="style10"><span class="style13"> <a href="../Early-Chan-History.pdf"
target="_blank"><strong>The Mystique of Transmission:</strong></a> On an Early
Chan History and Its Contexts </span></span></strong></font><font size="2"
face="Verdana, Arial, Helvetica, sans-serif"><strong><font size="3"><span
class="style10"><br>
</span></font></strong></font><font face="Verdana, Arial, Helvetica,
sans-serif"><span class="style18">b</span></font><font size="2" face="Verdana,
Arial, Helvetica, sans-serif"><font size="3"><span class="style10">y Wendi Leigh
Adamek, New York, Columbia University Press, 2007, pp. 578.
</span></font></font></p>
<blockquote>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><em>The
Mystique of Transmission </em> is a close reading of a late-eighth-century
Chan/Zen Buddhist hagiographical work, the <em>Lidai fabao ji </em> ( <em>Record
of the Dharma-Jewel Through the Generations </em>), 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. <br>
Chinese religions scholar Wendi Adamek compares the <em>Lidai fabao ji </em>
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 <em>Lidai fabao ji </em> distinctive: formless
practice, the inclusion of female practitioners, the influence of Daoist
metaphysics, and connections with early Tibetan Buddhism. <br>
The <em>Lidai fabao ji </em> 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, <em>The Mystique of Transmission </em> offers a rare glimpse of a lost
world and fills an important gap in the timeline of Chinese and Buddhist
history. </font></p>
<p class="style19">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 </p>
<blockquote>
<p class="style19"><strong>Contents</strong></p>
<p class="style19">Acknowledgments
- xiii </p>
<p class="style19">Part 1 <br>
The Mystique of Transmission - 1<br>
Chapter 1- Authority and Authenticity - 3<br>
Fabrications - 3<br>
On the Backgroud of the Lidai fabao ji - 6<br>
An Overview - 12<br>
Chapter 2 - Transmission and Translation - 17<br>
The Challenge of Continuity - 17<br>
Summary of the Contents of the Lidai fabao ji - 19<br>
Emperor of the Ming Han - 21<br>
Daoan and Transmission of Forms - 23<br>
Buddhabhadra and Transmission of Lineage - 33<br>
Huiyan's Transmission of Space and Place - 40<br>
The Mystique of Legitimacy - 52<br>
Conclusion - 54<br>
Chapter 3 - Transmission and Lay Practice - 55<br>
The Interdependence of Lay and Ordained Practice - 55<br>
Criteria of Authenticity of the Dharma and the Authority of the Ordained -
58<br>
The Role of the Bodhisattva Precepts in Lay Devotional Practice - 67<br>
Conclusion - 88<br>
Chapter 4 - Material Buddhism and the Dharma Kings - 91<br>
The Dangers of Empire - 91<br>
The Northern Wei and Spiritual Materialism - 92<br>
Empires of Signs - 98<br>
The Fu fazang zhuan - 101<br>
The Legacy of Tiantai Zhiyi - 110<br>
The Renwang jing - 114<br>
The Sanjie (Three Levels) Movement - 120<br>
Imaginary Cultic Robes - 128<br>
Conclusion - 134<br>
Chapter 5 - Robes and Patriarchs - 136<br>
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The "Chan" Question - 136<br>
Tales of the Chan Patriarchs - 138<br>
A Genealogy of Patriarchal Lineages - 158<br>
Shenhui's Rhetoric - 171<br>
Inconceivable Robes in the Vajrasamadhi-sutra and the Platform Sutra -
179<br>
Robes Purple and Gold - 182<br>
The Reforms of Emperor Xuanzong - 189<br>
Chapter 6 Wuzhu and Others - 194<br>
The Second Part of the Lidai fabao ji - 194<br>
A Note About Style - 195<br>
Mass Precepts Ceremonies and Formless Precepts - 197<br>
Transmission from Wixiang to Wuzhu - 204 <br>
Locating Wuzhu - 214<br>
Antinomianism in the Monastery - 218<br>
Women in the Lidai fabao ji - 226<br>
Daoists in the Dharma Hall - 237<br>
Chapter 7 - The Legacy of the Lidai fabao ji - 253 <br>
The Portrait-Eulogy for Wuzhu - 254<br>
Developments After the Lidai fabao ji - 276<br>
Conclusion - 292 </p>
<p class="style19"> Part 2<br>
Annotated Translation of the Lidai Fabao Ji<br>
Section 1 - Sources and the Legend of Emperor Ming of the Han - 300<br>
Section 2 - Buddhism in China - 305<br>
Section 3 - Transmission from China to India (the Fu fazang zhuan) - 307<br>
Section 4 - The First Patriarch, Bodhidharmatrata - 310<br>
Section 5 - The Second Patriarch, Huiki - 313<br>
Section 6 - The Third Patriarch - Sengcan - 315<br>
Section 7 - The Fourth Patriarch - Daoxin<br>
Section 8 - The Fifth Patriarch - Hongren - 319<br>
Section 9 - The Sixth Patriarch - Huineng, Part 1 - 320<br>
Section 10 - Dharma Master Daoan and the Scripture Quotations - 323<br>
Section 11 - Huineng Part 2 - 328<br>
Section 12 - Zhishen and Empress Qu - 330 <br>
Section 13 - Chan Master Zhishen - 333 Section <br>
Section 14 - Chan Master Chuji - 334<br>
Section 15 - Chan Master Wuxiang - 335<br>
Section 16 - The Venerable Shenhui - 339<br>
Section 17 - Discourses of the Venerable Wuzhu - 342<br>
Section 18 - Wuzhu and Wuxiang - 343<br>
Section 19 - Du Hongjian's Arrival in Shu - 352<br>
Section 20 - Du Hongjian and the Wuzhu Meet - 356<br>
Section 21 - Cui Gan Visits the Wuzhu - 362<br>
Section 22 - Dialogue with Chan Master Tiwu - 368<br>
Section 23 - Dialogue with Chan Master Huiyi - 370<br>
Section 24 - Dialogue with Masters Yijing, Zhumo, and Tangwen - 370<br>
Section 25 - Dialogue with Master Jingzang - 373<br>
Section 26 - Dialogue with Master Zhiyi - 374<br>
Section 27 - Dialogue with Master Zhongxin - 375<br>
Section 28 - Dialogue with Dharma Master Falun - 376<br>
Section 29 - Dialogue with the Brothers Yixing and Huiming - 378<br>
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Section 30 - Dialogue with Changjingjin and Liaojianxing (Female
Disciples) - 379<br>
Section 31 - Excerpts and Quotations Part 1 - 381<br>
Section 32 - Excerpts and Quotations Part 2 - 385<br>
Section 33 - Tea Gatha - 386<br>
Section 34 - Dialogue with Daoists - 388<br>
Section 35 - Dialogue with Dharma Masters - 392<br>
Section 36 - Dialogue with Vinaya Masters - 392<br>
Section 37 - Dialogue with Treatise Masters - 395<br>
Section 38 - Trading Quotations with Masters Daoyou, Mingfa, and Guanlu -
397<br>
Section 39 - Taking on Chan Disciples While Drinking Tea - 398<br>
Section 40 - Dialogue with Master Xiongjun - 399<br>
Section 41 - Dialogue with Master Fayaun Accompanied by His Mother -
399<br>
Section 42 - Discourse to Lay Honors - 401<br>
Section 43 - Portrait-Eulogy and Final Scene - 402 </p>
<p class="style19">Notes - 407<br>
Appendix - 511<br>
Abbreviations - 521<br>
Bibliography - 523<br>
Index - 557 </p>
</blockquote>
</blockquote>
<p>&nbsp;</p>
<p><span class="style20">PDF: <strong><a href="Robes-Purple.pdf"
target="_blank">Robes Purple and Gold:</a> Transmission of the Robe in the
"Lidai fabao ji"</strong> (Record of the Dharma-Jewel through the Ages) <br>
<span class="style19">by Wendi Leigh Adamek</span><span class="style18"><br>
<em>History of Religions,</em> Vol. 40, No. 1, Buddhist Art and Narrative.
(Aug., 2000), pp. 58-81.</span></span></p>
<p class="style16">&nbsp;</p>
<p class="style16"><span class="style19"><span class="style13"><strong>The
Teachings of Master Wuzhu: Zen and Religion of No-Religion </strong></span><br>
by Wendi Leigh Adamek, Columbia University Press, New York, 2011<br>
<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><br>
<a href="https://www.academia.edu/2218906/Teachings_of_Master_Wuzhu"
target="_blank">https://www.academia.edu/2218906/Teachings_of_Master_Wuzhu</a>
</span></p>
<p class="style19"><em>The Record of the Dharma-Jewel Through the Generations
</em> (<em>Lidai fabao ji</em>) 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 <em>Lidai fabao
ji </em> in a Western language, she revises and presents it here for wide
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readership. <br>
Written by disciples of Master Wuzhu, the <em>Lidai fabao ji </em> is one of
the earliest attempts to implement a &quot;religion of no-religion,&quot; doing
away with ritual and devotionalism in favor of &quot;formless practice.&quot;
Master Wuzhu also challenged the distinctions between lay and ordained
worshippers and male and female practitioners. The <em>Lidai fabao ji </em>
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 <em>Lidai fabao ji </em> 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</p>
<p>&nbsp;</p>
<p class="style13"><span class="style19"><span class="style13"><strong>Imagining
the portrait of a Chan master</strong></span><br>
by Wendi Leigh Adamek <br>
PDF in: <a href="../ChanRitual.html" target="_blank"><strong>Chan Buddhism in
Ritual Context </strong></a> (2003), pp. 36-73.</span></p>
<p>&nbsp;</p>
<p><span class="style19"><span class="style13"><strong>The Lidai fabao ji
(Record of the Dharma-Jewel through the Ages) </strong></span><br>
by Wendi Leigh Adamek<br>
PDF in: <a href="../ZenCanon.html" target="_blank"><strong>The Zen Canon:
Understanding the Classic Texts </strong></a> (2004), pp. 81-106.</span></p>
<p>&nbsp;</p>
<p><font size="2" face="Verdana, Arial, Helvetica, sans-serif"><a
href="https://pl.wikipedia.org/wiki/Baotang_Wuzhu"
target="_blank">https://pl.wikipedia.org/wiki/Baotang_Wuzhu </a></font></p>
<p align="left"> <font size="2" face="Verdana, Arial, Helvetica, sans-serif"><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><br>
<br>
<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) <br>
by Robert B. Zeuschner </font></p>
<p><font size="2"><a
href="http://www.merit-times.com.tw/NewsPage.aspx?unid=160353"
target="_blank"><font face="Verdana, Arial, Helvetica,
sans-serif">http://www.merit-times.com.tw/NewsPage.aspx?unid=160353
</font></a><font face="Verdana, Arial, Helvetica, sans-serif"><br>
<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></font></font></p>
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