By Wendi L. Adamek

ISBN-10: 0231150237

ISBN-13: 9780231150231

The list of the Dharma-Jewel in the course of the Generations ( Lidai fabao ji) is a little-known Chan/Zen Buddhist textual content of the 8th century, rediscovered in 1900 on the Silk street oasis of Dunhuang. the one final artifact of the Bao Tang Chan tuition of Sichuan, the textual content offers a desirable sectarian historical past of chinese language Buddhism meant to exhibit the iconoclastic teachings of Bao Tang founder Chan grasp Wuzhu (714-774). Wendi Adamek not just brings grasp Wuzhu's experimental neighborhood to lifestyles but in addition situates his paradigm-shifting teachings in the historical past of Buddhist suggestion. Having released the 1st translation of the Lidai fabao ji in a Western language, she revises and provides it the following for extensive readership.

Written by way of disciples of grasp Wuzhu, the Lidai fabao ji is likely one of the earliest makes an attempt to enforce a "religion of no-religion," taking away ritual and devotionalism in want of "formless practice." grasp Wuzhu additionally challenged the differences among lay and ordained worshippers and female and male practitioners. The Lidai fabao ji captures his radical teachings via his reinterpretation of the chinese language practices of benefit, repentance, precepts, and Dharma transmission. those elements of conventional Buddhism remain issues of discussion in modern perform teams, making the Lidai fabao ji a necessary record of the struggles, compromises, and insights of an prior period. Adamek's quantity opens with a shiny creation animating grasp Wuzhu's cultural atmosphere and evaluating his teachings to different Buddhist and old resources.

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Additional info for The Teachings of Master Wuzhu: Zen and Religion of No-Religion (Translations from the Asian Classics)

Example text

I am in a state of the most absolute mad intoxication. The only thing that really amazes me is that the sky is not blue but pale gray, and that it is not particularly hot. I have just returned from Memphis and am sitting in Alexandria at night, and from the street, through the jalousie, one can hear someone improvising infinitely doleful and languid music on a mandolin. I cannot write, there are too many impressions. [I was] in the pyramid of Menkaure, climbed up Cheops, sailed on the Nile at night: Lord, what ecstasy.

Kuzmin, though at times sorely tried, would remain true to these ideas. Kuzmin read Plotinus selectively; like most writers, he took from him (and others) only what coincided with and bolstered conclusions he had reached already. There are explicit references to Plotinus after 1895, and his name need not appear for the reader to recognize his imprint, as in this letter of]une 8, 1896: "Despite all the variety, I sense beauty everywhere, the same kind that is also incarnated in perfect love ....

It manifests itself most often as an awareness of isolation and a fear of being totally absorbed in art itself: "How strange. More and more I am losing touch with life (in the narrow and literal sense) and everything for me is concentrated in but a few people, books, and all-important concepts. And this does not oppress but somehow cleanses me, and when I see people from the 'world' it seems we're speaking different languages" (September 6, 1895). The lack of many close friends or even acquaintances and the recent death of a lover only enhanced his perception of the artist's essential loneliness.

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The Teachings of Master Wuzhu: Zen and Religion of No-Religion (Translations from the Asian Classics) by Wendi L. Adamek

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