The Record of Linji

Historical Introduction to The Record of Linji

59 Historical Introduction to The Record of Linji Yanagida Seizan 柳田聖山 The Linji lu (Record of Linji), a compilation of the recorded sermons, statements, and actions of the Tang-dynasty Chan priest Linji Yixuan (d. 866),1 forms the central text of the Linji school of Chan. This school rose to prominence within a century of Linji’s death, owing not only to the stature of Linji himself but also to the contributions of the master’s many eminent successors. In the ensuing centuries the school’s increasing importance throughout East Asia brought a widespread acclaim to the Linji lu, by then accepted as an authoritative statement of the Linji school’s basic spirit and as one of the most important early records of Chan thought. Scholars have always regarded the Linji lu not only as an essential source for the Linji school but also as a vital document in the history of both Buddhist doctrine and East Asian thought in general. Few works in the Buddhist canon match it in simplicity, directness, and force of expression, and few retain such immediate appeal for the reader of today. Before proceeding to a discussion of the text itself, let us briefly describe Editor’s note: As noted in the Editor’s Prologue, this Introduction was written by Prof. Yanagida for the original 1975 edition of The Record of Linji. Although the scholarship is thus considerably dated,Yanagida decided to leave it unrevised for the present edition, as an indication of the state of Zen scholarship at that time,and for its value in understanding historical views that still prevail in traditional Zen Buddhism.Much of Yanagida’s original note material, which had to be abridged for the Eastern Buddhist article (Yanagida 1972), is included in the present Introduction, with some additions and alterations by the editor. For recent scholarly studies on the background and development of the Linji lu and other Zen literature, see, for example, Yanagida 1967, 1977; Yampolsky 1967; Iriya 1989; McRae 1986, 2003; Wright 2000; and Welter 2008. 60 | t h e r e c o r d o f l i n j i the historical circumstances that helped produce this work, and examine what is known of the life of the man whose teachings it embodies. historical background Buddhism first entered China toward the end of the first century bce, from the south by sea and from the west by the overland trade routes of Central Asia, but it was not until the latter part of the Eastern Han dynasty (25–220 ce) that this religion began to take root in a land whose climate, customs, and ways of thought differed so markedly from those of its native India.Over the early centuries of the first millennium Buddhism became increasingly influential in the Middle Kingdom, and itself underwent profound changes in both form and content.2 Religions develop in the context of a certain culture, and thus inevitably encounter difficulties when introduced to new lands. Buddhism, however, has shown itself throughout history to be remarkably adaptable in the face of such difficulties, and from the beginning its missionaries have not hesitated to adopt expedient ways of meeting them. During its early years in China, Buddhism remained a largely alien cult, confined to the communities of foreigners settled on Chinese soil. Indian and Central Asian monks, who generally traveled to China in the company of merchants, established temples in the scattered towns and cities along the trade routes, often with the merchants’ assistance. These temples not only functioned as centers of religious activity, but, fortified as they were against the attacks prevalent in those turbulent times, also served as inns, warehouses, and financial centers. In the ensuing centuries, through the gradual expansion of their commercial activities and the acquisition of large holdings of land, the Buddhist monasteries became important forces in the Chinese economy. The decline of the Han dynasty and, with it, the final dissolution of the political and social structure of the empire gave rise to frequent shifts in power, particularly during the troubled years of the Three Kingdoms (221–265) and Six Dynasties (265–580). These shifts, however, offered the Buddhist missionaries from India and Central Asia greater opportunities to serve in advisory capacities to the new regimes that rose to power, and thus to disseminate in China both the doctrines of Buddhism and the hitherto little-known culture, art, and secular knowledge of their homelands. Needless...