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	Zongmi Summary
		Zongmi was born in Xichong County, Guo prefecture, in Szechwan province.
		Zongmi's writings represent an important stage in the complex unfolding of the dialogue among the "Three Religions" (Buddhism, Daoism, and Confucianism) in Chinese history.
		Zongmi (宗密) (780 - 841), also commonly referred to by the monastic title of Guifeng (圭峰), was a Tang dynasty Buddhist scholar-monk, installed as fifth patriarch of the Huayan school as well as a patriarch of the Heze Chan lineage.
	www.bookrags.com /Zongmi (911 words)

	Buddhism / list of buddhists / zongmi
		Zongmi (宗密) (780 - 841), also commonly referred to by the monastic title of Guifeng (圭峰), was a Tang dynasty Buddhist scholar-monk, installed as fifth patriarch of the Huayan school as well as a patriarch of the Heze Chan lineage.
		Zongmi, like many later Korean monks on whom he extended his influence, was deeply interested in both the practical and doctrinal aspects of Buddhism, and especially concerned about the means of harmonizing the views of those that tended toward exclusivity in either direction.
		He was deeply affected by Huayan thought and is famous for his work in the area of doctrinal classification: the attempt to account for the apparent disparities in the Buddhist doctrines by categorizing them according to their specific aims.
	www.buddhism-guide.com /buddhism/zongmi.htm (340 words)

	The interaction of principle and phenomena
		That the chan and Huayan directions seemed more than compatible is demonstrated by the career of the Fifth Patriarch Kueifeng Zongmi (780-841), who was also recognized as a master in the chan school founded by Shenhui and known as Hoze School [Japanese: Kataku].
		Zongmi is an important figure of his times for several reasons, and quite obviously he must have considered chan practice as an appropriate consequence of Huayan ideas, derived in turn from the Avatamsaka.
		The teaching of the identity and the mutual penetration of principle and phenomena, central to the establishment of Cao-Dong School, was evidently first formulated by Tuxun (557-640), who came to be regarded as the original founder of Huayan School.
	home.att.net /~sotozen/html/interaction.html (1116 words)

	Chan history from 700 to 850
		Zongmi mentions seven different chan schools: Niutou, the Northern, the school of Lao An, two schools in Sichuan, Hongzhou (school of Nanyue Huaizhang), and Hoze, Shenhui's school of southern chan, to which Zongmi himself belonged.
		For Zongmi, writing at the beginning of the ninth century, the Southern school was best represented by the Hoze school, of which he himself was the recognized leader.
		More significantly for the future course of events, Zongmi speaks in some detail of a second Southern school, which he calls the Hongzhou school, established by the disciples of Mazu in Jiangxi.
	home.att.net /~sotozen/html/chanhist700.html (1320 words)

	Huayan
		The founding of the school is traditionally attributed to a series of five "patriarchs" who were instrumental in developing the schools doctrines.
		After the time of Zongmi and Li Tongxuan the Chinese school of Huayan generally stagnated in terms of new development, and then eventually began to decline.
		The school, which had been dependent upon the support it received from the government, suffered severely during the purge of 841-845, never to recover its former strength.
	www.teachersparadise.com /ency/en/wikipedia/h/hu/huayan.html (326 words)

	The Oga hae seorui (Commentaries of Five Masters on the Diamond Sutra)
		Zongmi's exegesis compares passages from the various extant translations of the sutra and cites the important earlier commentaries—mainly those by Asaṅga and Vasubandhu—which are cited extensively.
		Zongmi: Fourth is the reasoning for the teaching of not grasping to explanations.
		Zongmi: The Wei translation29 says: "All sages are named as such based on the unconditioned teaching." (T 236.8.753b22) The [Vasubandhu] Treatise says: "The sages rely on nothing other than thusness and purity to be called such.
	www.acmuller.net /articles/ogahae-oxford.html (8686 words)

	Zongmi on the Two Hindrances
		Source: From Zongmi's Yuanjuejing dashu 圓覺經大疏 (Great Commentary on the Sutra of Perfect Enlightenment) Zokuzōkyō 243.9.333-334.
		Hence, corrective practices must serve as wisdom.] Once one is freed from deluded conceptualization, the wisdom of omniscience, the untaught wisdom[Interlinear Note: Wisdom attained without study.], natural wisdom,[Interlinear Note: Wisdom attained without practice.] and unobstructed wisdom[Interlinear Note: The wisdom that is possessed equally by sages and worldlings.]are all manifested right here.
		Zongmi's "formal aspect" is the same as Weonhyo's "exoteric" category.[back]
	www.hm.tyg.jp /~acmuller/twohindrances/zongmi.html (1463 words)

	www.MTSource.org
		The strong influence of Huayan on Chan and Zen was initiated in the person of Zongmi (780-841), the fifth Huayan patriarch, who was also a Chan master descended from the famous Chinese Chan Sixth patriarch, Huineng.
		In his teachings, Zongmi synthesized not only Chan and Huayan, but also integrated native Chinese Confucian and Daoist traditions in an understanding that strongly influenced all subsequent Chinese Buddhism.
		The Huayan Fourfold Dharmadhatu is the direct inspiration and starting point for the important Zen teaching of the Five Ranks by Dongshan (806-869), the founder of the Caodong Chan lineage, later brought to Japan as Soto Zen by Dogen (1200-1253).
	www.mtsource.org /articles/Huayan_phenomenal.htm (3102 words)

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		p.159 A STUDY OF ZONGMI'S ANALYSIS OF VARIOUS CH'AN (ZEN) SECTS Yong Pei The Chinese State Bureau of Religious Affairs ABSTRACT Zongmi (780-841) was a great Buddhist master during the T'ang Dynasty.
		It shows how Zongmi's comprehension and classification of the different Ch'an teachings was not only brilliant but also accurate.
		Zongmi's intellectual solution of the problem of religious differences is commendable even from our modern perspective.
	ccbs.ntu.edu.tw /FULLTEXT/INTLVIEW/intlvi04.htm (404 words)

	thezensite: Chan/Zen Studies in English: the State of the Field
		Other studies on Zongmi have been published by Jan Yün-hua and Peter Gregory (Jan 1972, 1977; Gregory 1987 b).
		In contrast with the relative abundance of studies on early Chan, based on the Dunhuang documents, there are for the time being only a few studies concerning classical Chan.
		The question of hermeneutics was at the center of a conference organized by Donald Lopez in 1984, which led to the publication of Buddhist Hermeneutics (Lopez 1988).
	www.thezensite.com /ZenEssays/Miscellaneous/ChanZenStudies.htm (3498 words)

	The Phenomenal Universe of the Flower Ornament Sutra
		Huayan further explicates the importance of the relationship of wholeness to everyday activities, mirroring the central emphasis of Zen training on expressing clear awareness amid ordinary conduct.
		The strong influence of Huayan on Chan and Zen was initiated in the person of Zongmi (780-841), the fifth Huayan patriarch, who was also a Chan master descended from the famous sixth Chan patriarch, Huineng.
		In his teachings, Zongmi synthesized not only Chan and Huayan, but also integrated native Confucian and Daoist traditions in an understanding that strongly influenced all subsequent Chinese Buddhism.
	www.thebuddhadharma.com /issues/2006/fall/phenomenal.html (3323 words)

	Tangut at AllExperts
		The entire Buddhist canon was translated into the Tangut language over a span of 50 yearsâ"a remarkable feat, compared to the time it took the Chinese to accomplish the same task.
		The Buddhism in Xixia is generally believed to be an amalgamation of Tibetan and Chinese traditions, among which Huayan Chan (tradition of Guifeng Zongmi, 780-841) was the most influential.
		The degree of Tibetan impact on the formation of Tangut Buddhism still remains unexplored, especially in the light of new discoveries showing that Tangut Buddhism owed more to the local culture in Northern China than to pure Tibetan or Chinese influences.
	en.allexperts.com /e/t/ta/tangut.htm (760 words)

	Amazon.com: Zongmi,: Books (Site not responding. Last check: 2007-10-11)
		Guifeng Zongmi I is - e (Keih6 Shamitsu), Fifth Ancestor of the...
		The master Zongmi (780-841) examined the categories in their various combinations.
		is demonstrated by the career of the Fifth Patriarch Kueifeng Zongmi (780-841), who was also recognized as a master in the...
	www.amazon.com /s?ie=UTF8&index=books&field-keywords=Zongmi,&page=1 (830 words)

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		Modern scholars often quote Zongmi's descriptions to present the doctrines of these four schools without any critical appraisal.
		Negation of Zongmi's contribution on Buddhist studies or making a conclusion that Zo ngmi tried to distort the facts are not the aim of this paper.
		Instead, this is an attempt to explore some of Zongmi's biases due to his position as a representative of the Heze School, and thus by doing so it is hoped that present scholars will make an effort to understand these different schools through their own texts and words.
	ccbs.ntu.edu.tw /FULLTEXT/JR-BJ013/bj13_2_5.htm (299 words)

	2001 AAR Abstracts (Site not responding. Last check: 2007-10-11)
		The paper offers a close reading of the problematic passages involved, and shows how Weonhyo deals with them.
		In this paper I explore a Huayan reception of self-cognition (svasaṃvitti) by examining the writings of some eminent Huayan monks such as Zhiyan, Fazang, Zongmi and Zixuan.
		In the Huayan school, Zhiyan uses this concept when exploring his doctrine of mind; Fazang and Zixuan identify it with the concept of svasaṃvitti in the Yogācāra school; Zongmi, on the other hand, puts this concept in the very core of his cosmogonic system.
	www.aarweb.org /annualmeet/2001/pbook/abstract.asp?ANum=A133 (634 words)

	Froggy Rattle \| rattles and teethers
		zongmi: RedRage: froggy: Sujhaile: GirlsLoveCock:..Enter the email address of anyone you'd like to share this Product with and we'll send them a link on your behalf to view it.
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	www.gifttoys.co.uk /products/Froggy-Rattle_8082.php (495 words)

	AfricasGateway.com - Store - Zen Classics: Formative Texts in the History of Zen Buddhism (Site not responding. Last check: 2007-10-11)
		In "A Korean Contribution to the Zen Canon: The `Oga Hae Seorui' (Commentaries of Five Masters on the `Diamond Sutra')" Charles Muller analyzes a key text in the Son (Zen) tradition by the monk Gihwa.
		This is a multilayered text consisting of The Diamond Sutra, Five Commentaries on that Sutra (by Zongmi, Huineng, Fu Dashi, Yefu Daochuan, and Yuzhang Zongjing), and then Gihwa's own subcommentary on these latter.
		In the process, Muller argues that Korean Son is distinct from Japanese Zen in having such a scriptural orientation, an argument that seems overstated (Hakuin's commentary on the Heart Sutra (as translated by Norman Waddell) immediately comes to mind).
	www.africasgateway.com /amazon-buy-0195175263.html (798 words)

	jimmy yu - CV (Site not responding. Last check: 2007-10-11)
		Weekend intensive study of the Mohe zhiguan, Treatise on the Great Calming and Contemplation, with a focus on the Ten Modes of discernment.
		Chung-Hwa Institute of Buddhist Culture, NY Seminar on "Huayan, Chan, and Master Guifeng Zongmi (780-841)" with Professor Peter N. Gregory
		Weekend intensive study of Zongmi and his "doctrinal classification," understanding of Chan, and Flower Garland Scripture, Awakening of Faith Treatise, and other key tathagatagarbha texts.
	www.princeton.edu /~jyyu/cv-1.htm (1206 words)

	Session 39 (Site not responding. Last check: 2007-10-11)
		When one surveys the broad range of Pure Land writings in China, one finds that in actuality masters have recommended many ways of performing nianfo (buddha invocation or buddha-contemplation) that lead to a variety of goals.
		Guifeng Zongmi (780–841) subdivided the practice into four distinct levels.
		Yunqi Zhuhong (1535–1615) proposed a more elaborate scheme based on a distinction of phenomenal nianfo (shi nianfo) and noumenal nianfo (li nianfo).
	www.aasianst.org /absts/2000abst/Inter/I-39.htm (1033 words)

	H-Net Review: Steven Heine on Double Exposure: Cutting across Buddhist and Western Discourses
		The most imaginative section is "External Thought" (chapter 8), which delves into a vast array of topics.
		These range from Tantric sexuality as a form of spiritual energy and Diderot's view of the perpetual shifting of ordinary thought to Zongmi's image of the bright pearl as a metaphor for sudden realization compared with Paul Claudel's own pearl metaphor in
		I think Faure's main aim in all his many publications is to explore and expose the wedges, gaps, and inconsistencies, without making a judgment other than to underscore that what is said by the tradition may well not be what is done.
	www.h-net.msu.edu /reviews/showrev.cgi?path=75411105032186 (861 words)

	Zongmi - Chinese Religions - Chinese Culture
		Zongmi (宗密) (780 - 841), also commonly referred to by the monastic title of Guifeng (圭峰), was a Tang dynasty BuddhismBuddhist scholar-monk, installed as fifth patriarch of the Huayan school as well as a patriarch of the Heze Chan lineage.
		Zongmi studied deeply all the major texts of the Chinese TripitakaBuddhist canon of his time, specializing in those works with Huayan, TathagatagarbhaTathāgatagarbha and Chan affinities.
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	www.famouschinese.com /virtual/Zongmi (397 words)

	Amazon.com: "dashu chao": Key Phrase page (Site not responding. Last check: 2007-10-11)
		See all pages with references to dashu chao.
		THE LIDAI FABAO JI 97 Ping dashu chao of the Chan/Huayan master Zongmi.
		The Baolin zhuan, compiled in 8o1, is incomplete, but its extant sections prove it to...
	www.amazon.com /phrase/dashu-chao (260 words)

	Drowned in Sound - Community - Profiles - zongmi (Site not responding. Last check: 2007-10-11)
		Drowned in Sound - Community - Profiles - zongmi
		Drowned in Sound - music community reviews DiScover
		Development: Matthew Willson - Design: Simon Menhinick - Hosting: Natts
	www.drownedinsound.com /user/view_ratings/838 (56 words)

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