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Honored as a patriarch in both the Ch'an and Hua-yen schools of medieval Chinese Buddhism, Kuei-feng Tsung-mi (780-841) was a key thinker in a period of intellectual ferment giving way to new, uniquely Chinese forms of religion. Beginning with a detailed discussion of Tsung-mi's life and times, Peter Gregory analyzes his thought within the context of T'ang dynasty Buddhism and Chinese intellectual history. Tsung-mi's reformulations of Buddhist doctrine within the Ch'an and Hua-yen schools and his incorporation of elements from Confucianism are shown as having led to a truly integrative and comprehensive framework of thought, one in which all religious values can be seen to inform one another. Gregory maintains that Tsung-mi's reformulation of Hua-yen can be understood only by relating it to his involvement with and reaction to the various movements within the Ch'an of his day. He then examines Tsung-mi's analysis of Ch'an, which is characterized by the thinker's strong reaction against the antinomian interpretations of Ch'an advocated in some of the school's more radical strands. The moral tenor of these writings suggests the formative influence that Tsung-mi's early study of Confucian texts had on his overall orientation.

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CONTENTS
Acknowledgments = xi
Abbreviations = xiii
CHAPTER ONE Introduction = 3
PART ONE : Tsung-mi's Life
  CHAPTER TWO A Biography of Tsung-mi = 27
    Classical Background(780-804) = 28
    Ch'an Training and the Scripture of Perfect Enlightenment(804-810) = 33
    Ch'eng-kuan and Hua-yen(810-816) = 58
    Early Scholarship(816-828) = 68
    Literati Connections(828-835) = 73
    The Sweet Dew Incident(835) = 85
    Later Years and Death(835-841) = 88
PART TWO : Doctrinal Ciassification
  CHAPTER THREE Doctrinal Classification = 93
    The Hermeneutical Problem in Buddhism = 93
    The Chinese Context = 104
  CHAPTER FOUR Doctrinal Classification in the Hua-yen Tradition = 115
    Chih-yen's Classification Schemes = 117
    Fa-tsang's Classification Scheme = 127
    Tsung-mi's Classification Scheme = 134
  CHAPTER FIVE The Sudden Teaching = 136
    The Sudden Teaching According to Fa-tsang = 137
    The Problematical Nature of the Sudden Teaching = 142
    The Sudden Teaching and Ch'an = 144
    The Sudden Teaching in Tsung-mi's Thought = 146
  CHAPTER SIX The Perfect Teaching = 154
    The Sam a ? dhi of Oceanic Reflection = 154
    Two Paradigms = 157
    The Shift from Shih-shih wu-ai to Li-shih wu-ai = 162
    The Teaching that Reveals the Nature = 165
    The Scripture of Perfect Enlightenment = 167
PART THREE : The Ground of Practice
  CHARTER SEVEN A Cosmogonic Map for Buddhist Practice = 173
    The Five Stages of Phenomenal Evolution = 173
    Nature Origination and Conditioned Origination = 187
    Sudden Enlightenment Followed by Gradual Cultivation = 192
    Tsung-mi's Ten-Stage Model = 196
  CHARTER EIGHT The Role of Emptiness = 206
    A Cosmogony-Derived P'an-chiao = 206
    Tsung-mi's Theory of Religious Language = 209
    The Meaning of Awareness = 216
    The Tath a ? gatagarbha Critique of Emptiness = 218
  CHARTER NINE Tsung-mi's Critique of ch'an = 224
    Ch'an and the Teachings = 224
    Critique of the Different Types of Ch'an = 230
    Historical Context = 244
PART FOUR : The Broader Intellectual Tradition
  CHARTER TEN Confucianism and Taoism in Tsung-mi's Thought = 255
    Tsung-mi's Extension of P'an-chiao to the Two Teachings = 256
    Tsung-mi's Critique of Confucianism and Taoism = 261
    The Teaching of Men and Gods = 279
    Tsung-mi's Synthesis of Confucianism and Taoism = 285
    Tsung-mi's Intellectual Personality = 293
  CHAPTER ELEVEN Tsung-mi's and Neo-Confucianism = 295
    Chu Hsi's Critique of the Buddhist Understanding of Nature = 297
    A Common Problematic = 304
    The Problem of Predication = 306
    The Structural Parallels = 309
APPENDIX Ⅰ A Note on Biographical Sources = 313
APPENDIX Ⅱ A Note on Tsung-mi's Writings = 315
Glossary = 327
Bibliography = 335
Index = 355