EDITIONS USED IN THE TRANSLATIONS
Chan Letter
My translation of the Chan Letter is based on the Zhonghua chuanxindi chanmen shizi chengxi tu (Chart of the Master-Disciple Succession of the Chan Gate that Transmits the Mind Ground in China) in Kamata. Kamata used ZZ 2.15.5 (CBETA Wan Xuzangjing vol. 63, no. 1225). This text was discovered in 1910 at the Nichiren school’s Dai-honzan Myōken-ji in Kyoto and inserted into the Manji zokuzō (ZZ), which was being published at the time. In addition, I have consulted Ui, which also uses ZZ 2.15.5. In 1981 a Kamakura-period manuscript of the text stored in a Shingon temple in Nagoya, Shinpuku-ji, was published. It is entitled Pei Xiu shiyi wen (Imperial Redactor Pei Xiu’s Inquiry) and is dated Ninji 2 (1241). I have found the Pei Xiu shiyi wen to be quite useful and have occasionally followed its readings. Neither Kamata nor Ui provides a modern Japanese translation of the Myōken-ji text, but for a modern Japanese translation of the Shinpuku-ji text, see Ishii Shudō, trans., Zen goroku, Daijō butten Chūgoku Nihon hen 12 (Tokyo: Chūōkōronsha, 1992). In section 22 of the Chan Letter, Kamata follows Chinul’s Pŏpchip pyŏrhaeng nok chŏryo pyŏngip sagi (Excerpts from the Separately Circulated Record of the Dharma Collection with Inserted Personal Notes) for a missing portion. My translation, however, in section 22 follows the Pei Xiu shiyi wen found in the article Shinpuku-ji (this is indicated in the notes; see notes 84 and 86). In section 22, Shinpuku-ji’s Pei Xiu shiyi wen includes nineteen characters not found in Kamata, Ui, or Chinul’s Excerpts.
Chan Prolegomenon
My translation of the Chan Prolegomenon is based on the Wanli 4 (1576) Korean edition of the Chanyuan zhuquanji duxu (Prolegomenon to the Collection of Expressions of the Chan Source) in Kamata. Kamata used the copy stored in the Tōyō Bunko in Tokyo. This Korean edition, one of many produced in Korea, has the standard preface by Pei Xiu (translation in appendix 2) and two colophons: a reproduction of the undated Song dynasty colophon (translation in appendix 3) followed by a colophon added at the time of this printing in Korea (Kamata, 262). The Korean colophon states at the end: “Printed at Kwanŭm Monastery of Sokri Mountain [Ch’ungch’ŏng-do] in the summer of Wanli 4 [1576].” Sokri Mountain is in the south-central portion of the peninsula. Two other editions have been useful, and I have occasionally followed their readings: Ui uses the Ming Canon edition of 1601 (the first time the Chan Prolegomenon was printed in a canon) as found in ZZ 2.8.4 (also T 48, no. 2015); Ishii (1–10) uses the Gozan edition of Enbun 3 (1358) stored in the British Museum. For this Gozan edition, see Ishii Shudō, “Daiei toshokan shozō no Gozanban Zengen shosenshū tojo ni tsuite,” Indogaku Bukkyōgaku kenkyū 44, no. 2 (March 1996): 117–24. Neither Kamata nor Ui provides a modern Japanese translation of the Chan Prolegomenon, and so Ishii (1–10) is the first to do so. Urs App, ed., Concordance to the “Preface” by Zongmi, Hanazono Concordance Series vol. 11 (Kyoto: International Research Institute for Zen Buddhism Hanazono University, 1996), which uses T no. 2015 as newly punctuated by Xiaohong Liang, has been extremely helpful in translating a text as long and intricate as the Chan Prolegomenon. I have also consulted the edition of the Five Dynasties (952) Dunhuang manuscript fragment (Taipei no. 133) found in Tanaka Ryōshō, Tonkō Zenshū bunken no kenkyū (Tokyo: Daitō shuppansha, 1983), 413–42. A reproduction of that fragment appears in Lin Shitian and others, eds., Dunhuang Chanzong wenxian jicheng (Beijing: Quanguo tushuguan wenxian suowei fuzhi zhongxin, 1998), 1:479–89.
Chan Notes
My translation of the Chan Notes, a lengthy passage on the Chan houses embedded in Zongmi’s Yuanjuejing dashu chao (Extracts from the Great Commentary on the Perfect Awakening Sutra), is based on the edition in ZZ 1.14.3.277c-279d (CBETA Wan Xuzangjing vol. 9, no. 245:532c18[00]–535a08[03]). There are many misprints in the ZZ text, and these have been corrected, to some extent, by consulting parallel passages in the Chan Letter and Chan Prolegomenon.