Not that anyone asked, here is my top academic learning from case 1 (Learning assisted by my BCR Assistant with facts Cross-Referenced by me):
Emperor Wu was no slouch in Buddhism: Emperor Wu of Liang, also known as Xiao Yan, ruled from 502 to 549 AD during the Southern Dynasties period. He was a prominent patron of Buddhism and is often remembered for his deep devotion to the religion and his ascetic lifestyle. Merit or not he did a lot for Buddhism in China.
The Northern Wei dynasty (where BD purportedly went after his exchange with WU(386–534 AD) was one of the most powerful and long-lived of the northern Chinese dynasties before the reunification of China under the Sui and Tang dynasties. Founded by the Tuoba clan of the Xianbei, a non-Han nomadic group, the Northern Wei unified northern China by 439 AD. The dynasty is particularly noted for its significant contributions to the spread of Buddhism in China, including the construction of the famous Yungang and Longmen Grottoes, which are monumental examples of Buddhist art.
Donkey-tethering stake = concepts that bind a person. They can only go around in circles.
They all seemed very fond of shooting arrows at Korea.
When an elbow does not bend outward in offering, it only pulls things inward to itself = Chih is self-interested.
Yuanwu insinuates that Chih is someone from one house involving himself emotionally in the affairs of another house. basically he's saying he should have butt out and left Wu alone to do whatever he was going to do.
As far as I can tell, here are the major versions of BCR (as noted by Clearly in Bibliography):
Hekiganroku Daikoza by Kato Totsudo, 1940.
Hekiganroku Kowa by Ashahina Sogen, 1956.
Hekiganroku Kowa by Ouchi Seiran, 1906.
Hekiganroku Kowa by Shaku Soen, 1915-16.
Hekiganshu Kogi by Imazu Kogaku, 1912.
Hekiganshu Shudensho by Daichi Jitto, 1656-1735.
Hekiganshu Teidokusho by Tenkei Denson, edited in 1903.Hekiganshu Teihon edited by Ito Yuten, 1963.
Hekiganshu Teishoroku by Iida Toin, 1932.
Pi Yen Lu Chiang I by Wang Chin Jui, 1972.
Cleary used a variety of translation sources. The Chinese version that I am using to compare to Cleary is the Hekiganshu Shudensho which is one of the older and more traditional commentaries (and easily available online), which emphasizes the preservation of the classical Ch'an. It also lacks quite a bit of the extra commentary of the later Japanese versions (which makes it so much easier to “read”).
sorry, I am a bit of a history wonk...
_/\_
sat/ah
matt
Emperor Wu was no slouch in Buddhism: Emperor Wu of Liang, also known as Xiao Yan, ruled from 502 to 549 AD during the Southern Dynasties period. He was a prominent patron of Buddhism and is often remembered for his deep devotion to the religion and his ascetic lifestyle. Merit or not he did a lot for Buddhism in China.
The Northern Wei dynasty (where BD purportedly went after his exchange with WU(386–534 AD) was one of the most powerful and long-lived of the northern Chinese dynasties before the reunification of China under the Sui and Tang dynasties. Founded by the Tuoba clan of the Xianbei, a non-Han nomadic group, the Northern Wei unified northern China by 439 AD. The dynasty is particularly noted for its significant contributions to the spread of Buddhism in China, including the construction of the famous Yungang and Longmen Grottoes, which are monumental examples of Buddhist art.
Donkey-tethering stake = concepts that bind a person. They can only go around in circles.
They all seemed very fond of shooting arrows at Korea.
When an elbow does not bend outward in offering, it only pulls things inward to itself = Chih is self-interested.
Yuanwu insinuates that Chih is someone from one house involving himself emotionally in the affairs of another house. basically he's saying he should have butt out and left Wu alone to do whatever he was going to do.
As far as I can tell, here are the major versions of BCR (as noted by Clearly in Bibliography):
Hekiganroku Daikoza by Kato Totsudo, 1940.
Hekiganroku Kowa by Ashahina Sogen, 1956.
Hekiganroku Kowa by Ouchi Seiran, 1906.
Hekiganroku Kowa by Shaku Soen, 1915-16.
Hekiganshu Kogi by Imazu Kogaku, 1912.
Hekiganshu Shudensho by Daichi Jitto, 1656-1735.
Hekiganshu Teidokusho by Tenkei Denson, edited in 1903.Hekiganshu Teihon edited by Ito Yuten, 1963.
Hekiganshu Teishoroku by Iida Toin, 1932.
Pi Yen Lu Chiang I by Wang Chin Jui, 1972.
Cleary used a variety of translation sources. The Chinese version that I am using to compare to Cleary is the Hekiganshu Shudensho which is one of the older and more traditional commentaries (and easily available online), which emphasizes the preservation of the classical Ch'an. It also lacks quite a bit of the extra commentary of the later Japanese versions (which makes it so much easier to “read”).
sorry, I am a bit of a history wonk...
_/\_
sat/ah
matt
Gassho,
Jay
Sat/Lah today
)
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