Transcript Zen/Tea Monasteries in China

The Symbolism of Chinese Chan Temple
Iconography and Architecture
Understanding
through Place
Understanding
through Metaphor
The legendary origin of Zen Buddhism is
ascribed to a talk given by Shakyamuni
Buddha at Vulture’s Peak in Ancient
India. The Buddha reportedly said…
“I have the Treasury of the True
Dharma Eye, the sublime mind of
nirvana, whose true sign is
signlessness, the sublime dharma
gate, which without words or
phrases, is transmitted outside of
the [standard] teachings, and
which I bestow upon
Mahakasyapa.”
吾有正法眼藏，涅槃妙
心，實相無相，微妙法
門，不立文字，教外別
傳，付囑摩訶迦葉
The key phrase used by the Buddha is “signlessness.” This phrase is translated
as follows into Chinese:
無相
This term is often incorrectly translated as “formless.” However, this leads to a
serious misunderstanding of the Zen tradition. “Formlessness” denotes a lack of
physicality and thus has metaphysical overtones. Signlessness is presented by the
Buddha with a flower, something certainly not “formless.”
The idea of “signlessness” is an important
foundational concept of Zen. It can be seen most
graphically in Zen art. In the following slides I first
show a traditional, non-Zen depiction of Buddha
displaying a mudra. Then I show paintings by ancient
Zen artists, where the Buddha is shown descending
the mountain to teach after his enlightenment. In the
Zen art the Buddha’s robe covers his hands. This is a
traditional way of expressing the fact that in Zen the
Buddha is not shown displaying a mudra (sign with
the hands).
Buddha with a
traditional “mudra,”
a sign. (Not Zen)
“Signless” representations of the Buddha by Zen artists. Note the covered hands.
By Old Man Ke
By Gukei (Jap.)
By Liang Kai
Temples still exist at the
places where early Zen
ancestors lived and taught.
This is “Empty
Appearance” Temple where
Bodhidharma may have
taught and was buried.
2002年
2nd Zen Ancestor Huike’s Burial Temple
One of the three steles
reportedly composed by Emperor
Wu of the Liang Dynasty,
commemorating Bodhidharma.
Location-2nd Chan Ancestor’s
burial temple.
梁武帝撰的石碑
Third Ancestor’s Temple 三祖寺又称乾元禅寺、山谷寺。位于安徽天柱山中。传
为南朝宝志禅师所创建。后禅宗三祖僧璨游此. The Third Ancestor is an obscure
figure whose identity and role in Zen is hotly debated by some scholars.
四祖寺位于湖北黄梅县城西北十五公里之破额山（西山）上.
Fourth Ancestor’s Temple Still existing near ancient Huangmei, this temple played a
pivotal role in the development and success of Bodhidharma’s Zen.
五祖山位于湖北黄梅县东北/Fifth Ancestor’s Temple at Huangmei. At
this temple, Zen split into factions that became known as the “Northern” and
“Southern” schools of Zen.
南华古寺, 寺中
至今保有六祖
之肉身像
Nanhua Temple,
Dharma seat of the
Sixth Ancestor. His
“True Body” Hall.
Non-Zen Buddhist iconography
is especially varied and ornate.
Here are the Yungang Grottos,
created during the Northern
Wei Dynasty around 480 CE,
They display traditional sutra
stories and the life of the
Buddha.
云冈石窟
传统佛教经文主题.
南壁窟门两侧雕维摩
、文殊，东壁后下部
的佛本生故事浮雕保
存较完整.
These traditional depictions
show stories from sutras, from
the Jataka tales, and other old
stories that came with
Buddhism from South Asia.
Tang
Dynasty
唐/宋
In contrast, Zen
Monk’s Hall
僧堂
temples in China
were not usually
Seven Halls of
adorned with
the Monastery
stories from sutras “伽蓝七堂制
or Jataka tales. ”
法
堂
大雄宝
殿
Toilet
卫生间
Mountain Gates 山门殿
“Three Gates” 三门
天王殿
Dining/
Kitchen
库房
Bath
浴堂
Entering
from the
front, tirst,
a visitor
would
encounter
the “Three
Gates.”
Tang
Dynasty
唐/宋
法堂
Monk’s Hall
僧堂
Seven Halls of
the Monastery
大雄宝殿
Toilet
卫生间
“伽蓝七堂制”
Mountain Gates
“Three Gates”
Dining/
Kitchen
库房
山门殿
三门
天王殿
Bath
浴堂
The word “three” sounds like the word for “mountain” in Chinese.
Therefore, the “three gates” were also synonymous with the term
“Mountain Gate.” The three gates of traditional temples were named
for key concepts of Chinese Zen. They were as follows…
Mountain (Three) Gates 三门
无作/无为门
Gate of Non-Action
无相门
Gate of Signlessness
空门
Gate of Emptiness
(Attaining the Way)
(the Nature of Mind)
(The Nature of Things)
The “Gate of Emptiness” is the first
gate to pass. It signifies the
understanding that things have no
inherent nature and arise due to
cause and effect.
The “Gate of Signlessness” is the
second gate. It signifies the signless
nature of mind as taught by Buddha
at Vulture Peak.
The “Gate of Non-Action” is the
third gate. It signifies the highest
path of the home-leaver, Attaining
the Way by someone who has left
the polluted world.
无作/无为门
3
无相门
2
空门
1
Guardian Deities in the Gates 二王尊
The Mountain Gate at Spiritual
Springs Monastery, Hunan Province
After the gates, visitors may cross the “Liberate Life Pond” where
monks release fish and turtles saved from the market.
法堂
大雄宝
殿
天王殿
Visitors then enter the
first “Heavenly Kings”
hall.
好象三个大殿符合解深密
经之“三性”. 乃印度唯识
学派之重要主张，中国法
相宗之根本教义。谓一切
存在之本性与状态（性相
）
There is an correspondence between the
three main Zen temple halls and the
three aspects of the nature of mind as
set forth in the Samdhinirmocana Sutra
(Sutra on Unraveling the Mystery of
Thought).
“Three Natures,” (Sanskrit Trisvabhava)
is expounded in part six of the
Samdhinirmocana-sutra and in other
Yogacara sutras/shastras
Dharma Hall 法堂
Parinispanna 圆成实性
Buddha Hall 大雄宝殿
Paratantra 依他起性
Heavenly Kings Hall
Parikalpita 遍计所执性
In the “Heavenly Kings” hall there are several deities who
represent the first of the “three natures” of thought. The “Buddha
Light” encyclopedia defines the Heavenly Kings Hall as follows…
Heavenly Kings Hall 天王殿
“The hall is lined by four heavenly kings which
represent fundamental Buddhist practice, namely the
elimination of calamity through prayer and sacrifice, as
well as the practice of praying for good fortune .
Benevolent deities who guard the Dharma, protect the
country, and have solemnly vowed to fight against all
manner of disasters.”
系以四天王为本尊之修法，乃禳除灾厄、祈求福德
之修法。又作四天王合行、释迦四天王法、四天法
。四天王为守护佛法之善神，又以其镇护国家、禳
除贼难之誓愿深重，国难之际亦多修之。
The foregoing description corresponds to the Parikalpita nature of
thought. It is the ordinary belief in “self” and “other” that pervades
normal consciousness. The various gods in the hall may be seen to
represent “other” to the believers that come to pray to them. This
relationship can be described as “I’m here and there is a god there that
can grant me my wishes.” Self and other is clearly demonstrated in the
religious activities of this hall. Thus it corresponds to the “Parikalpita”
nature of thought.
Heavenly Kings Hall
Parikalpita 遍计所执性
Gods of the Heavenly Kings Hall 天王殿性
Maitreya (Budai) 弥勒菩萨
In the Heavenly Kings Hall
we often find the smiling,
corpulent figure Maitreiya, a
statue modeled on the 10th
century monk Budai (Cloth
Bag), who was considered
Maitreiya’s incarnation.
Followers of this deity
believe they’ll be reborn in
Tushita Heaven, and he is
thus honored in a way
similar to Amithaba Buddha.
中国一般寺庙
供奉之笑口常
开胖弥勒像为
五代时之契此
和尚，因传说
为弥勒化身，
故后人塑像供
奉之。而往生
兜率天之信仰
，自古与阿弥
陀信仰同为佛
教徒所重。
Guardian of the
South
Responsible for
the wind.
His name means
“Increaser” He
increases people’s
goodness.
南方天王
名“毗琉
璃”（意
为增长，
能使他人
善根增长
），手中
持剑，护
南阎浮提
（胜金）
洲人民
Heavenly Kings Hall/天王殿
Guardian
of the West
Social Harmony
His name means “broad
eyes” which are used to
look widely and protect
the people.
He holds a “dragon” like
creature. Protects the
people of the Western
Continent.
西方天王名
“毗留博
*”（意为
广目，能以
净眼观察护
持人民），
手中缠绕一
龙，护西瞿
耶尼（牛货
）洲人民
Heavenly Kings Hall/天王殿
Guardian
of the East
Holds pipastringed
instrument.
Pacifies evil and
protects the
country.
东西两旁供四
大天王像，东
方天王名“提
多罗咤”（“
提多罗咤”意
为持国——即
能护持国土，
是帝释天的主
乐神），手持
琵琶，护东方
“弗提婆”（
胜）洲人民东
方天王提多罗
吒，能护持国
土，手持琵琶
以作标帜
Heavenly Kings Hall/天王殿
God of the North
His name means
“hears much.”
Has great virture
and protects
people’s wealth.
Honored by
Emperor Xuan
Zong for help in
battle. He holds
umbrella and is
responsible for
rainfall.
北方天王
名“毗沙
门”（意
为多闻，
有大福德
，护持人
民财富）
，右手持
伞，护北
郁单越（
胜处）洲
人民
Wei Tuo/韦驮天
Each of the heavenly kings
has eight generals, but Wei
Tuo is said to be the overall
commander of all the thirty
two generals.
His weapon is the Diamond
Vaijra of Truth.
Faces the Buddha in the
Buddha Hall, receiving the
command from Buddha to
defend the Dharma.
韦驮天——传说唐
道宣律师曾与天人
会谈，说及南方天
王部下有一位韦将
军常周行东南西三
洲（北洲无出家人
），护助诸出家人
。宋代以后，便在
寺中塑了韦天像，
又和佛经中所说韦
托天相混，一般称
为韦驮菩萨.
Wei Tuo
May have evolved from a
real general, he is said to be
under the command of the
Guardian of the South.
General Wei patrols the
West, East and Southern
Continents. (The North did
not have home-leavers)
Next, the Buddha Hall Corresponds to “Paratantra” Nature of Mind
大雄宝殿符合解深密经之依他起性
法堂
大雄宝殿
天王殿
Buddha Hall – Ethereal Springs Monastery 灵泉寺大雄宝殿
The Paratantra nature of mind refers to
the fundamental insight of Buddha upon
his enlightenment, namely the “dependent
co-origination” of self and other.
Fundamentally, other arises with the belief
in and arising of self, and visa-versa. The
word “tantra” means “intertwining,” and
thus Paratantra means “ultimate
intertwining” between self and other. This
fundamental truth was taught by the
historical Buddha, Shakyamuni, and he
takes the most honored position at the
center in the Buddha Hall.
大雄宝殿
At the center of the hall is Shakyamuni Buddha. As we
face him, on the left, is usually Amithaba Budda, the
Buddha of the Western Paradise. On the right is the
Medicine Buddha, who in ancient times was believed to be
the Buddha of the Eastern Paradise.
大雄宝殿
Along the sides of the hall we find the 16 (or 18) great arhats,
disciples of Buddha
At the rear of the hall we find the two great Bodhisattvas, Samantabhadra
(on the elephant) and Manjushri (on the lion).
大雄宝殿
Two Paths of Bodhidharma
Bodhidharma said,

“The noble enter the Way by many paths, but essentially there
are but two of which I speak. One is by principle and one is by
practice.” 然則入道多途。要唯二種。謂理行…
二隨緣行者.

里 Principle/Wisdom
行 Practice

Two paths to enter the Way
两条入道途
We find that the “two paths” to enter the Way (rear Dharma Hall) pass by Bodhisattva of
“practice” (Samantabhadra) and of principle (Manjushri).
Two paths to enter the Way
两条入道途
These paths constitute what is called, “Going beyond Buddha” in both a literal and
metaphorical sense.
Manjushri Bodhisattva
Sits upon a lion.
Symbolizes abrupt
awakening and
“Transcendent Wisdom”
文殊菩萨
表示佛智、佛慧
之别德。所乘之
狮子，象征其威
猛
文殊菩萨
Another figure of
Manjushri
Bodhisattva
Samantabhadra
Bodhisattva
represents
“Shining Practice”
Samadhi.
普贤菩萨
文殊师利显智、
理、证，普贤显
定、行，共诠本
尊如来定慧、行
证之完备圆满.
Directly behind the Buddha is the bodhisattva Kwan Yin (Guan Yin). She sits back to back
with Shakyamuni. Together, the form a sort of Yin/Yang symbolism at the center of the
temple. This is the reason why Avalokiteśvara appears in China as a woman, a country whose
most fundamental beliefs rest in the idea of the Taiji (Yin and Yang)
大雄宝殿
Kwan Yin is often shown surrounded by the other manifestations of
Avalokiteśvara, which include animals, and buddhas, as well as other male and
female manifestations.
Often, children are shown seeking help from the bodhisattva. Kwan
Yin looks out the door, keeping watch over the field of Dharma that
lies behind the Buddha Hall.
The Dharma Hall – representing the third, or Paranispanna (“Perfected and Complete”)
nature of mind.
法堂
大雄宝殿
天王殿
好象三个大殿符合解深密
经之“三性”. 乃印度唯识
学派之重要主张，中国法
相宗之根本教义。谓一切
存在之本性与状态（性相
）
Again, there is an correspondence
between the three main temple halls and
the three aspects of the nature of mind
set forth in the Samdhinirmocana Sutra
(Sutra on Unraveling the Mystery of
Thought).
“Three Natures,” (Sanskrit Trisvabhava)
is expounded in part six of the
Samdhinirmocana-sutra and in other
Yogacara sutras/shastras
Dharma Hall 法堂
Parinispanna 圆成实性
Buddha Hall 大雄宝殿
Paratantra 依他起性
Heavenly Kings Hall
Parikalpita 遍计所执性
In the “perfected and complete” nature of mind (parinispanna)
Here the Zen Master only taught the pure Dharma.
The hall symbolizes the “perfected and complete’ nature of mind is, as taught by
Buddha, “the sublime mind of Nirvana, whose true sign is signlessness”
Therefore, there are no special signs in the Dharma Hall. Traditionally
there were no statues or other religious symbols (except one!)
袈裟
无相之象征
The Buddha’s Robe
The Signless Field of Benefaction
The single sign in this hall, the robe of the home leaver worn by the teacher, was itself
“signless.” In accordance with Buddha’s instructions it simply stood for the fields
where people work in the ordinary, “signless” world.
The idea that the layout of the temple halls
corresponds to the nature of the mind as
described in scripture is supported by
specific koans recorded in the Lamp
Records. The following thee koans offer
interpretations of these teachings:
Metaphors of Place/位置与比喻

Deshan Yuanmi entered the hall to
address the monks and said,
“Sometimes people understand the
affairs which are in front of the
monk’s quarters. (the Buddha Hall)
But what about the affairs behind
the Buddha hall?”
德山缘密禅师
鼎州德山缘密
圆明禅师，上堂：
「僧堂前事，时人
知有。佛殿后事作
么生？」
僧堂
Monks’s Hall
Metaphors of Place/位置与比喻

Zen Master Baofu Congzhan
addressed the monks, saying,
“When you see those who have
gone past the Buddha Hall, they
are just Tom, Dick, or Harry
[ordinary people - signless] . But as
for those who go into the Buddha
Hall, why can’t they can’t be
seen?”
上堂：「有人从佛
殿后过，见是张三
李四，从佛殿前过
，为甚么不见？
僧堂
Monks’s Hall
Metaphors of Place/位置与比喻

A monk asked Zen Master Ji Che: What
is the sphere of Linxi (Ji Che). The
master said, “There are mountains and
rivers.” The monk then asked, “Who is
the one within this sphere?” Ji Che said,
“In front of the monastery. Behind the
Buddha Hall.”
芭蕉继彻禅师 :
僧问：「如何是林溪境？
」师曰：「有山有水。」
曰：「如何是境中人？」
师曰：「三门前，佛殿后
。」
By Old Man Ke
By Gukei (Jap.)
By Liang Kai
The End