Zhi Dun

Zhidun
支遁
The Monk Zhidun Admiring a Horse (1876, cropped) by Ren Yi
Personal life
Born314
Kaifeng, Western Jin
Died29 May 366(366-05-29) (aged 51–52)
Kuaiji Commandery, Eastern Jin
NationalityChinese
Religious life
ReligionBuddhism
Temple
  • Zhishan Temple (支山寺)
  • Lingjia Temple (霊嘉寺)
  • Qiguang Temple (棲光寺)
Dharma namesZhidun

Zhi Dun (Chinese: 支遁; 314–366) was a Chinese Buddhist monk and philosopher. A Chinese author, scholar and confidant of Chinese government officials in 350, he claimed that all who followed Buddhism would, at the end of their life, enter Nirvana.[1]

According to Kenneth Tanaka, Zhi Dun was a well respected scholar of Neo Daoist philosophy who became a Buddhist. Tanaka also writes that he "represents one of the earliest known Pure Land practitioners among the intellectual non ethnic Chinese".[2] Tanaka also writes that in his works, Zhi Dun explained the metaphysical meaning of the term li (noumenon). Aside from his philosophical works, he also wrote various eulogies, one of which expresses his Pure Land faith in Amitabha and Sukhavati.[2]

The following translation by E. Zürcher is an example of Zhi Dun's Pure Land faith, the earliest surviving example of Chinese Pure Land Buddhism:

In this country [Sukhavati] there is no arrangement of royal regulations, ranks and titles. The Buddha is the ruler, and the three Vehicles are the [state] doctrine . . . . Whosoever in this country of Chin, in this era of sensual pleasures, serves the Buddha and correctly observes the commandments, who recites the Scripture of Amitabha*, and who [furthermore] makes a vow to be [re]born in that country of [Sukhavati*] without ever abandoning his sincere intention, will at the end of his life, when his soul passes away, be miraculously transported thither. He will behold the Buddha and be enlightened in his spirit, and then he will realize the Way. I, Tun, born at this late time, [can only] hope to follow the remaining traces [of the doctrine], and I do not dare to expect that my mind is bound for that spiritual country. Hence I had a painting made by an artisan, and erected this as a manifestation of the divine [power]; respectfully I look to the noble appearance [of this Buddha] in order to confront myself with Him whom [I adore like] Heaven.[2]

In A Short History of Chinese Philosophy, Feng Youlan recounts a story from the Shishuo Xinyu regarding Zhi Dun's fondness for cranes:

Once a friend gave him two young [cranes]. When they grew up, Chih-tun was forced to clip their wings so that they would not fly away. When this was done, the cranes looked despondent, and Chih-tun too was depressed, and said: "Since they have wings that can reach the sky, how can they be content to be a pet of man?" Hence when their feathers had grown again, he let the cranes fly away.[3]

References

  1. ^ Berkowitz, Alan J. (2000). Patterns of Disengagement: The Practice and Portrayal of Reclusion in Early Medieval China. Stanford, California: Stanford University Press. p. 143. ISBN 9780804736039. Retrieved 1 November 2015.
  2. ^ a b c Tanaka, Kenneth K. 1990. The Dawn of Chinese Pure Land Buddhist Doctrine: Ching-ying Hui-yüanʼs Commentary on the Visualization Sutra, p. 14. Albany: State University of New York Press.
  3. ^ Fung, Yu-lan (1966). A Short History of Chinese Philosophy. New York, N.Y.: Free Press-MacMillan Publishing Co., Inc. pp. 236–237.


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