Ch'an Dao Links:
|
Indian Buddhist Monk - ‘Hui Li’ (慧理) - Who Came from the 'West' During the Jin Dynasty (266–420 CE)Translator's Note: The name ‘Hui Li’ (慧理) can literally be translated as ‘Wise Behaviour’, ‘Cultivated Activity’ or ‘Wisdom Ritual’, etc. Although the first ideogram ‘Hui’ (慧 - hui4) is similar to the first ideogram of the name ‘Hui Neng’ (惠能) - the Sixth Patriarch of Ch’an (638-713 CE) - although this ideogram ‘惠’ (hui4) differs in a crucial manner (despite both ideograms being classified as ‘hui4’). Hui Neng’s name can be translated to mean ‘Beneficial Ability’ or ‘Benefitting Activity’, etc. Hui Li’s name can be assessed as follows:
a) Hui4 (慧) = Bright, Brilliant and Intelligent
b) Li3 (理) = Cut and Polish, Put into Order and To Manage Correctly
As Confucianism was dominant when Hui Li arrived during the early 4th century CE, his Chinese Dharma-Name appears to have more in common with Confucian Scholarship and all the psychological and physical discipline this tradition entails. When the mind operates in accordance with the ‘Dao’ (道) - then its performance becomes ‘correct’ and ‘bright’! If the mind is operating in an optimum manner – then it follows that all its ‘behaviour’ (or ‘ritual’ activity) in the external world becomes a perfect ‘reflection’ of this inner reality! Within Buddhism, the mind is stripped of all its greed, hatred and deluded patterns of operation and reaction – so that the ‘empty’ essence of the mind (from which all thoughts and feelings arise when interacting with the external world) - is realised and integrated with. As both Buddhism and Confucianism share the practice of ‘focusing’ and ‘concentrating’ the mind through introspection and the study of written texts – the developmental path of each spiritual tradition is compatible and relatively easy to ‘integrate’.
The Hui4 (慧) ideogram is comprised of the following three components:
Upper Element = 甡 (sheng1) - this represents a ‘broom’ which sweeps and cleans (probably a type of harvested ‘bush’ or ‘plant-like’ material ‘bound together’ for this specific purpose).
Middle Element = 又 (you4) - this represents a ‘right-hand’ - which is used to refer to an action that is carried out in a ‘repetitive’ manner.
Lower Element = 心 (xin1) - literally the anatomical ‘heart’ as a physical organ – but conventionally used to refer to the human mind, human consciousness and the human thought processes.
Taken together, the Chinese ideogram Hui4 (慧) refers to a ‘cleansing’ method repeatedly used to purify the essence of the human mind and maximise its manifest functionality in the external world.
The Li3 (理) ideogram is comprised of the following two components:
Left-Hand Element = 玉 (yu4) - which refers to three jade ritualistic objects on a cord – or perhaps an ancient jade totem (both of which signifies a ‘precious’ object that serves as a communicative ‘device’ or ‘doorway’ linking humanity to a ‘hidden’ spiritual dimension) – used to refer (through conventional language) to jade, gem, pure and brilliant.
Right-Hand Element = 里 (li3) - this element is comprised of two particles. The lower particle is ‘土’ (tu3) which refers to the ‘soil’ or the ‘earth’ - whilst the upper particle is ‘田’ (tian2) which refers to a field.
Therefore, the Li3 (理) ideogram is defined as meaning ‘To cut and polish jade – whilst marking out boundaries within a field.’ This probably has an ancient meaning whereby ‘correct behaviour’ coupled with ‘pure’ arrangement of the environment – equals the ‘opening’ of spiritual doorways of communication to other (hidden) dimensions. None of this can be achieved without a ‘pure’ and ‘pristine’ mentality and corresponding system of behaviour. ACW (18.5.2023)
The Indian Buddhist monastic came to China during the Jin Dynasty. He was originally from Western India. The exact dates of his birth and death are unknown. When Hui Li first arrived in China (sometime between 326-334 CE), he stayed in Hangzhou and was so taken with the beauty of the local Rocky Mountains – that he organised the building of two Buddhist Temples! These were named the ‘Spirit Vulture’ (灵鹫 - Ling Jiu) and ‘Spirit Shield’ (灵隐 - Ling Yin) areas of ‘Holy’ Buddhist Land and (related) Structures (剎 - Cha) or ‘Kshetra’ in Sanskrit – which refers to a specific place of Buddhist pilgrimage. As Hui Li often sat and meditated on a specific rock in the local area – the place became known as ‘Orderly Self-Cultivation Rock’ (理公岩 - Li Gong Yan) by those who lived during the old days. Hui Li was a Buddhist monastic from West India and was known as ‘Divine-Sky Sincerity’ (天竺 - Tian Zhu) Buddhist monk. Hui Li travelled from India to the Zhejiang area of China during the ‘Xian He’ (咸和)) era of the Eastern Jin Dynasty – which corresponds to the nine-year period lasting between ‘326 CE (2nd Lunar Month) - 334 CE’.
According to legend, when Hui Li climbed Mount Wu Lin (武林) - he came face-to-face with the most beautiful peak and exclaimed: ‘In the country of the ‘Divine-Sky Sincerity’ (天竺 - Tian Zhu) - India – there exists a ‘Peak’ atop the ‘Spirit Vulture’ (灵鹫 - Ling Jiu) Mountain! Here, there sits a Vulture! When will this creature fly away? Who knows? Perhaps on the Day that the Buddha Returns! This is the same Mountain within which the Immortal Spirits abide – always hidden amongst the clouds!’ Therefore, the area was named the ‘Divine-Sky Sincerity’ (天竺 - Tian Zhu) Mountain! The Peak was named ‘Fly Around’ (飞来 - Fei Lai). The ‘Holy’ land area was named the ‘Spirit Shield’ (灵隐 - Ling Yin)! This explains why Hui Li built the ‘Spirit Vulture’ (灵鹫 - Ling Jiu) Temple (寺 - Si) on the ‘Fly Around’ (飞来 - Fei Lai) Peak! (The main [supporting] wall of the ‘Dragon Spring Water’ [龙泓 - Long Hong] Cave was destroyed during the end of the Ming Dynasty). During the third year of the Xian He Era (328 CE) - Ling Yin (灵隐) Temple was constructed at the foot of the (high) North Peak. During the fifth year of the Xian He era (330 CE) - in the Jianyou (涧右) area the ‘Tianzhu Sutra Study & Translation Monastic Institute’ (天竺翻经院 - Tian Zhu Fan Jing Yuan) was established. This was originally a place for learned Buddhist monastics to study and translate Buddhist Sutras - but the place was renamed ‘Ling Shan’ (灵山) Temple (or ‘Spirit Mountain’) because ‘Tian Zhu’ (天竺) Mountain was also known by the name of ‘Ling Shan’! Later, ‘Ling Feng’ (灵峰) - or ‘Spirit Peak’ - and ‘Ling Shun’ (灵顺) - or ‘Spirit Alignment’ - were built. This is why the Chinese language history books correctly record that the Indian Buddhist monk - ‘Hui Li’ - used his spiritual power and influence to design, build and construct ‘five’ Buddhist Temples in quick succession! (Generally recorded as ‘连建五刹’ - ‘Jian Ling Wu Sha’). Recorded within the ‘Spirit Mountain Annals’ (灵山志 - Ling Shan Zhi) it is said that the ‘Ling Jiu Temple exists at the foot of the Northern Fei Lai Peak - therefore, the name of this Peak is subject to change at any time.’ The Annals further recorded that ‘Behind Ling Jiu Temple is situated the Li Gong Rock (the latter place is also known as the ‘Swallow Isolation Rock’ [燕寂岩 - Yan Ji Yan).’ The location of Ling Jiu Temple is in front of the current Li Gong Pagoda. Later generations were confused and mistakenly thought that the Ling Yin Temple was the Ling Jiu Temple. Since Ling Yin and Tian Zhu Temples were founded by Hui Li – later generations recognised him as the Ancestral Master (祖师 - Zu Shi) or ‘Patriarch’ of the ‘Ling Zhu’ Mountain Tradition (开山 - Kai Shan). During the ancient times, there was a stream that flowed between the Ling Jiu Temple and the Tianzhu Sutra Study & Translation Monastic Institute. Despite this, both structures were viewed as being part of the same Temple complex. Indeed, visitors entered and left this complex through exactly the same ‘Mountain Gate’ (山门 - Shan Men). This is why the poem of ‘Bai Jui Yi’ (白居易) reads: ‘A Mountain Gate diverts into two Mountain Passes. An ancient Temple gives rise to a double aspiration.’ It is also true that ‘Quan De Yu’ (权德舆) was moved to express: ‘The rock of the two-Temple tradition continues forth (in a ceaseless fashion) like a flowing river. And yet when the Temple bell is struck – its sound is heard (equally) all over the mountainside without hindrance!’ When ‘Su Shi’ (苏轼) penned a poem, he said: ‘In front of Ling Yin and behind Tian Zhu – a single (gurgling) spring with two-sides – and yet there is just one ‘Spirit Vulture’ (Ling Jiu) to be seen!’ By the time of the Southern Song Dynasty (1127–1279 CE) - yet another ‘Mountain Gate’ was established at Tian Zhu. This event was recorded by the Calligraphy Master – Zhang Ji Shi [张即之] (1186—1263 CE) - in the ‘Tian Zhu Mountain Gate Rock Tradition Inscription Book’ (天竺山门石坊题书 - Tian Zhu Shan Men Shi Fang Ti Shu’ - under the Chapter entitled ‘Buddhist Country – Continued' (佛国也 - Fu Guo Ye). In the book entitled ‘Ling Yin Temple Annals Mountain Tradition Scroll’ (灵隐寺志开山卷 - Tian Zhu Si Zhi Kai Shan Juan) - it is recorded: ‘Hui Li built five temples in quick succession, Ling Jiu, Ling Shan and Ling Feng – whilst a number of others might well have been abolished or replaced – so that only ‘Ling Yin’ has survived as a well-known Ch’an grotto down through the ages.’ According to legend, situated to the ‘West of the stream’ - at the foot of ‘Stone Man’ (石人 - Shi Ren) Ridge – there exists the ‘Sunset’ (夕照 - Xi Zhao) Hermitage (庵 - An), a place where Hui Li retired to in his old age. The Li Gong Pagoda (situated near the Long Hong Cave) is a building that has served the function of commemorating the memory of Patriarch Hui Li down through the Dynasties. [1] [1] Mountain Tradition – Patriarch Hui Li - [Reference date 2015-03-07] ©opyright: Adrian Chan-Wyles (ShiDaDao) 2023. https://baike.baidu.com/item/慧理/3665551 慧理 晋代西印度僧人 慧理是晋代僧。西印度人。生卒年不详。于咸和(326~334)初年来中国,初住杭州时,见其地山岩秀丽,遂建灵鹫、灵隐二刹。师常晏坐于岩中,故世人称其处为理公岩。慧理系西印度僧人,史称“天竺僧”,东晋咸和初,从中原云游入浙。 据传,慧理登武林山时,见有一峰,叹道:“此乃中天竺国灵鹫山一小岭,不知何时飞来?佛在世日,多为仙灵所隐。”故山名“天竺”,峰名“飞来”,地名“灵隐”。于是慧理在飞来峰下建灵鹫寺(龙泓洞侧,明末毁)。咸和三年(328年)在北高峰下建灵隐寺;咸和五年(330年)在涧右建下天竺翻经院,原为翻译经卷之处,后因天竺山亦名“灵山”,曾改名“灵山寺”;而后又建灵峰、灵顺,故史称慧理“连建五刹”。据《灵山志》称,“飞来峰北麓有灵鹫寺,故峰随易其名”,“灵鹫寺后有理公岩(亦名燕寂岩)”。灵鹫寺的位置在今理公塔前,后人以为灵隐寺即灵鹫寺,实误。由于灵隐、天竺寺院由慧理创建,故后人尊奉其为灵竺开山祖师。 古时灵鹫寺与下天竺翻经院一涧而隔,同属一体,同一山门出入,故白居易诗云:“一山门作两山门,两寺原从一寺分。”权德舆也吟咏:“石路泉流二寺分,寻常钟声隔山闻。”苏轼亦有诗云:“灵隐前,天竺后,两涧春淙一灵鹫。”至南宋时,天竺已另立山门,南宋书法家张即之(1186—1263年)在天竺山门石坊题书“佛国也”。 《灵隐寺志·开山卷》称:“慧理连建五刹,灵鹫、灵山,灵峰等或废或更,而灵隐独存,历代以来,永为禅窟。”据传,西溪石人岭下的夕照庵为慧理晚年退隐之处,现今龙泓洞侧的理公塔则为历代纪念慧理祖师的建筑物。 [1] 1 开山慧理祖师 ..[引用日期2015-03-07] |