preface abbreviations chapter one: introduction: the esting scholarship and disser- tation prospectus 1.1. the esting scholarship 1.2. a summary of esting scholarship 1.3. my research subject 1.4. my reasons for selecting this topic 1.5. the significance and value of this research 1.6. research method: hermeneutics 1.7. dissertation outline 1.8. the sources conclusion chapter two: historical and philosophical background 2.1. the political, economic and so background 2.2. cultural background 2.2.1. the reinvented song chan buddhist school 2.2.2. chan buddhism in literati culture 2.2.2.1. the tea ceremony (chadao) 2.2.2.2. chan poetry 2.2.2.3. chan painting 2.2.2.4. the art of calligraphy (shufa yishu) 2.2.2.5. literati s relationship with chan buddhism 2.2.3. the rise of neo-confucianism and the song book of changes (songyi) conclusion chapter three: buddhisms influence on the life of shao yong 3.1. the life of shao yong 3.2. buddhist influence on shao yong s family 3.3. shao yong s study of buddhism and his practice of chan 3.4. the esting scholarship on the non buddhist influence on shao yong s life conclusion chapter four: shao yongs redefinition of the supreme ultimate: the mind as the supreme ultimate 4.1. beginnings and historical developments: an overview of the supreme ultimate 4.2. shao yong s redefinition of the supreme ultimate: the mind as the supreme ultimate 4.2.1. the innate theory (antian yixue) 4.2.1.1. diagrams of the sequence of the eight trigrams and sixty-four hexagrams 4.2.1.2. the manifestation of the all things 4.2.2. the eight trigrams and sixty-four hexagrams directional ition diagrams (bagua he liushisi gua fangweitu) 4.2.3. the mind as the supreme ultimate 4.2.3.1. the concept of one, spirit and images 4.2,3.2, the concept of numerals and principle 4.2.3.3. the concept of principle and mind 4.2.3.4. ‘one mind‘ and the supreme ultimate 4.2.3.5. the concept of ‘the innate theory is the theory of mind‘ 4.3. the acquired theory conclusion chapter five: a survey of esting research on the subject 5.1. was shao yong influenced by mencius concept of ‘all things are plete within me‘? 5.2. was shao yong influenced by confucius concept of ‘intrinsic nature of mind‘. 5.3. was shao yong influenced by the confucian concept of ‘investigation of things (gewu) and extension of knowledge (zhizhi) ‘ 5.4. was shao yong influenced by philosophical and religious daoism? conclusion chapter six: the concept of ‘realizing the mind and seeing self- nature‘ and its influence on shao yongs redefinition of the supreme ultimate 6.1. huineng s concept of ‘realizing the mind and seeing self-nature‘ 6.1.1. an analysis of sources 6.1.2. ‘buddha-nature‘ and ‘prajha‘ 6.1.3. self-nature 6.1.4. realizing the mind and seeing self-nature (shinjianng) 6.1.5. ‘sudden-enlightenment‘ path of ‘no-thought‘ 6.2. the influence of huineng upon shao yong s redefinition of the supreme ultimate 6.2.1, buddha-nature as self-nature in mind and mind as the supreme ultimate 6.2.2. self-cultivation pointing directly at the mind 6.2.3. orientation towards humanism 6.2.4. merging of worldly dharma and transmundane dharma conclusion chapter seven: diagrams and pictorial schemes for the concept of ‘realizing the mind and seeing self-nature‘ and its influence on shao yong 7.1. zongmi s chan diagrams and pictorial schemes 7,1.1. zongmi and his works 7.1.2. chan hermeneutical diagram indicating the mind of sentient beings 7.1.3. the relationship among mind, the supreme ultimate and alayavinana 7.2. linji chans concept of ‘four discernments of person and object‘ (siliaojian) 7.3. the caodong chan concept of jeweled mirror samadhi (baojing san mei 宝镜三昧) 188 7.3.1. caosban benji, dongshan liangjia and huihong kuanfan 7.3.2. jeweled mirror samadhi (baojing sanmei) 7.3.3. the influence of jeweled mirror samadhi on shao yong s redefinition of the supreme ultimate 7.3.4. venerable taixu s ( 1890-1947) scholarship conclusion chapter eight: chan buddhisms influence upon the lineage of the supreme ultimate 8.1. the issue of whether the lineage of the supreme ultimate began with chen tuan (906-1032) 8.2. the issue of whether the supreme ultimate lineage can be traced back to mayi daozhe 8.2.1. the esting scholarship on the subject 8.2.2. the credibility of zhu s point of view 8.2.3. the reliability of chao wu s account of the supreme ultimate lineage in a record of junzhai studies (junzhai dushu zhi) 8.2.4. mayi daozhe and his relationship with chen tuan as evidence for chan buddhist influence 8.3. the issue as to whether the supreme ultimate lineage can be traced back to chan masters guoyi (714-792) and shouya (early northern song dynasty, date unknown) 8.3.1. the supreme ultimate lineage as recorded in a collection of direct approaches for returning to the source ( guiyuan zhizhiji) 8.3.2. the overlooked source: the lineage of the supreme ultimate as described in the records of helin temple(nelinsi zhi 鹤林寺志) conclusion chapter nine: conclusion appendix a the lineage of chinese chan buddhism appendix b collected diagrams appendix c list of chinese characters bibliography index
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