Foyan Qingyuan

Foyan Qingyuan (1067–1120) was an important master of Chan Buddhism in the Yangqi branch of the Linji School.[1] He was a student of Wuzu Fayan (d. 1104), and was known as one of the "three Buddhas of East Mountain" (the mountain whose famous former resident had been the 5th Chan patriarch Hongren), along with his dharma brothers, Yuanwu Keqin and Taiping Huiqin (1059–1117).[2]

Teachings

Foyan emphasized independence and autonomy in his teachings, wishing for his students to be able to stand on their own feet.[3] As such, he was critical of dependence on teachers, which can be seen in the following story, told by Foyan thus:

The second ancestor of Zen used to give talks wherever he happened to be, and all who heard him attained true awareness. He didn't establish any slogans or talk about causes and effects of practice and realization.
In his time there was a certain meditation teacher who sent a top disciple to listen in on the Zen ancestor. The disciple never came back. The meditation teacher was furious, and took the occasion of a congress to upbraid his former disciple for disloyalty.
The former disciple said, "My perception was originally true, but it was distorted by a teacher."
Later someone asked a Zen master, "Where is my power of perception?" The Zen master said, "It is not obtained from a teacher."
This is the way to attain Zen. An ancient said, "The Way is always with people, but people themselves chase after things."[4]

In addition to his emphasis on independence and autonomy, Foyan was also critical of reliance on public cases and gong'an stories, arguing that such things did not exist during the time of Bodhidharma and that the true gong'an is what is presently coming into being.[5] Foyan instead emphasized "saving energy," which can be seen in the following teaching:

I always tell you that what is inherent in you is presently active and presently functioning, and need not be sought after, need not be put in order, need not be practiced or proven. All that is required is to trust it once and for all. This saves a lot of energy.[6]

Foyan taught that while seeking was no different from pursuing sounds and chasing forms, nonseeking made one no different from inert matter. Thus, Foyan taught that one should harmonize seeking and nonseeking. In this way, he said, You must seek, and yet without seeking; not seek, yet still seek. If you can manage to penetrate this, you will then manage to harmonize seeking and nonseeking.[7]

References

  1. ^ Robert E. Buswell Jr. and Donald S. Lopez Jr., The Princeton Dictionary of Buddhism, page 1021, Princeton University Press, 2014
  2. ^ Robert E. Buswell Jr. and Donald S. Lopez Jr., The Princeton Dictionary of Buddhism, page 1007, Princeton University Press, 2014
  3. ^ Instant Zen: Waking Up in the Present, translated by Thomas Cleary, pages xviii–xix, North Atlantic Books, 1994
  4. ^ Zen Essence: The Science of Freedom, translated and edited by Thomas Cleary, page 46, Shambhala Publications, 1989
  5. ^ Cleary, Thomas. Instant Zen: Waking Up in the Present, pp. 6–7, 13, 39. North Atlantic Books, 1994.
  6. ^ Instant Zen: Waking Up in the Present, translated by Thomas Cleary, page 8, North Atlantic Books, 1994
  7. ^ Instant Zen: Waking Up in the Present, translated by Thomas Cleary, page 78, North Atlantic Books, 1994