Practice and emptiness in the 'Discourse Record of Ruru Jushi', Yan Bing (d. 1212), a Chan Buddhist layman of the Southern Song.

摘要

This dissertation is a study of the works of one Chinese Buddhist layman, Yan Bing, also known as Layman Ruru (Ruru jushi, d. 1212). His writings are extant in two editions, a handwritten manuscript of more than 400 pages, and a woodblock print of 121 pages. Herein we find a great wealth of primary material on Buddhist thought, culture, and practice in the Southern Song (1127--1279): essays on doctrine, morality, and meditation, written prayers and supplications, detailed ritual protocols, records of his formal Chan teachings, a complex diagram of the Buddhist cosmos, and essays and verses on the unity of the "Three Teachings" (Buddhism, Daoism, and Confucianism).;This study has two aims; the first is to introduce Yan Bing to the English-speaking scholarly community, which it accomplishes by presenting a substantial volume of transcriptions and translations from his corpus. The second is to understand the relationship between the doctrine of "emptiness" or "nonduality" on the one hand and "conventional" Buddhist morality and ritual piety on the other. Both of these religious orientations are well represented in Yan's works. As a second-generation dharma heir of Linji Chan Master Dahui Zonggao (1089--1163), he emphasizes meditation and huatou contemplation as the fastest solution to the problem of karma and rebirth. At the same time he strongly urges adherence to the Buddhist precepts, the cultivation of merit, and pursuit of rebirth in Amitabha Buddha's Pure Land.;The study proceeds through a careful examination of the relationship between one's store of karmic merit and the possibility of attaining "sudden" enlightenment; the various uses to which Yan applies the doctrine of nonduality in his preaching; and an extensive comparison with another Buddhist layman, the Pure Land devotee Wang Rixiu (d. 1173). We find that Yan understands "conventional" religiosity to support the pursuit of ultimate liberation, and that the specifics of different understandings of "emptiness" have a tangible impact on programs of practice.