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TitleThe Huiming Jing_A Translation and Discussion (James Michael Nicholson)
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Table of Contents
                            James Michael Nicholson - The Huiming Jing : A Translation and Discussion
	Table of Contents
	List of Figures
	Chapter ONE : Introduction
	Chapter TWO : A Translation of the Huiming Jing
	Chapter THREE : A Discussion of the Huiming Jing
	Bibliography
	Appendix I : Tonal Analysis of Poetry
                        
Document Text Contents
Page 2

THE HUIMING JING: A TRANSLATION AND DISCUSSION

by

JAMES MICHAEL NICHOLSON

B.A., The University of Victoria, 1993

A THESIS SUBMITTED IN PARTIAL FULFILMENT OF
T H E REQUIREMENTS FOR THE DEGREE OF

MASTER OF ARTS

in

THE FACULTY OF GRADUATE STUDIES

(Department of Asian Studies)

We accept this thesis as conforming
to the requ,ired standard

T H E UNIVERSITY OF BRITISFkCOLUMBIA

December 2000

© James Michael Nicholson 2000

Page 70

61

called the Inner Workings. • Gradually waiting for it is also called Meditation. •

Following it, again going out from there231 is also called the Inner Workings. • Gather

and store it. • In calm and illumination, gently and silently guarding it is also called

Meditation. • In calm, illumination, gentleness and silence, two Substances coming out

48a from the Bubbling Spring is also called the Inner Workings. • Taking them, to be in

still samadhi is also called Meditation. •

This is called calm and extinction. • Spend a long time in the samadhi of calm and

extinction, and white snow abundantly fills the void. This is also called the Inner

Workings. As for the distinct Inner Workings of exiting samadhi at this time, • do not

delay. • If you stagnate inside the embryo, you will lack the transformations of

supernormal power.234 • You must consequently make it exit.235 • This is called "exiting

beyond the Three Realms and waiting in peace."236 • This is also called Meditation. A

beam of golden light shining through this void is also called the Inner Workings.

Gathering it, make it enter. In samadhi, settle further into samadhi. This is also called

Meditation. In samadhi a very long time, body and shen both transform.

The account of Meditation and the Inner Workings ends at this point. • I hope that

48b those who study Buddhism stop mistakenly entering into the deviant ways of wicked

teachers and superficial oral Meditation and Inner Workings. Though they believe these

are the true Inner Workings, they are not Meditation and the Inner Workings.

231
The commentary says it leaves the Cinnabar Field (dantian j^r\S).

232
Yongquan ?ftJ|c. This refers to acupuncture points on the bottoms of the feet.

233
According to the commentary, two beams of Pure Yang Substance (chunyang zhi wu M R § ^ # 3 ) rise

from the Bubbling Spring (yongquan MM.) to the crown of the head (ding II) and then descend to the
Central Palace (zhonggong cpllD- See also notes 206 and 207.

2 3 4 Shentong | $ j j § -

235
The commentary says it exits the top of the head.

236
According to the commentary, it leaves the mundane body and waits one or two feet away.

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62

13. Explanations of Various Categories

49a Huayang said:

Of those who achieved the Great Tao, none did not receive it due to previously

49b produced karmic conditions. • Some enter by watching, some by listening. In reaching

their success, they are the same. • You must also rest in the judgement of your numinous

heart-and-mind. • Do not be beguiled by deviant teachings and do not delight in

capabilities from minor techniques. • Be adept at respectfully welcoming others while

emptying your heart-and-mind. • Do not cling to particular sects.237 • Seek out the

50a legacy of instructions from the ancients. Seek a teacher and awaken to the Tao. Use this to

verify true and false and the junction of teaching and learning. You must investigate the

successive stages and which methods can and cannot be combined [with them]. • If a

secret instruction is true, after you practise it you can succeed. • Do not be taken in by

old practices. • Do not be interfered with by evil hindrances. • Immediately cast off the

suspicious heart-and-mind and forever preserve the true heart-and-mind, • so future, past

and present become undifferentiated. •

When you see the Substance, your interior awakens and is not confused. • When you

50b hear its sound, your interior settles in samadhi and [worldly affairs] do not enter. •

Tranquil and serene, the shining sun assumes its place in the sky. • Calm and still, it

The commentary mentions that the three teachings (Buddhism, Taoism and Confucianism) all have
hidden teachers who should be asked the Tao.

Page 140

131

C H A R T OF F A C I N G T H E W A L L (MIANBI TU H I )

ft m 2ta
?»in xwa' xwa+h kh3wr) sik s tar / )

51 ps f i TC
siajnh kwar] puan' tciawh buwk rjuan t&in

x o x(o) X X o o

EP n 8*
sim ?jinh yw£n khawrj nuat ?iajrj' dziajrjh

m B ft I £
buat tcuw tawh nanh nit kwar] juwr]

X o x x x(o) o o

C H A R T OF D I S S O L U T I O N INTO E M P T Y V O I D
(XUKONG FENSUI TU

In this poem, in addition to determining which lines form couplets together, we must also work to

discern the order of the couplets themselves. In regulated shi poetry, the tones o f even numbered

syllables should alternate within a line and the resulting pattern should also alternate from line to

line. There can also be alternation from couplet to couplet. The following sample tone structure

illustrates all these patterns:

_ x _ o _ x _

_ o _ x _ o _

_ o _ x _ o _

_ x _ o _ x _

Although in the poems o f our text we have examined up to now there is not always

alternation between couplets, the other tonal rules are consistently applied and there is always

balance between couplets, be it in the form of alternation or repetition. A s a result, for this poem

I have chosen to follow Richard Wilhelm in using a line order that remains as conventional as

possible while at the same time providing the cleanest and most consistent tonal pattern within

lines, between lines and between couplets:

Page 141

pat siajrj pat mjiat

M M
mua kh+ah mua laj


tt" m m

?jit ph£nh kwaq xuj tcuw puap k£:j h
m e= 3S « n lut

ga+wr] muar|h dzEjk dziajrjh tSU3Jh lE jn kh+a

Im. m m '0 m
kh+3 khawrj Ian' trhiat thEn Sim j iawh

m TK m m n m
X9j' pwi' drir] tshiajrj dam rjuat juawrj

as ifc w
wun san' piajk khawrj satn sik dziajrjh

m m 7£ Ira M
yw£jh kuj dfcian d£jrjh rjuat Iwin kD

x o x x

o x o o

x x o o o

o x(o) x x x

o o x x o

x x o o o(x)

0 X X o o

X O O X X

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