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1、STEVENW.LAYCOCKTHEDIALECTICSOFNOTHINGNESS:AReexaminationofShen-hsiuandHui-nengIhavelongbeenintriguedbythefacinggothusofShen-hsiuaandHui-neng,btheoneanapparentlyinverted“image”oftheother.Aslegendhasit.Shen-hsiustoleintothequartersoftheagingmaster,Hung-janC(c.601675),atnightandaffixedth
2、efollowingpoemtothewall:BodyistheBodhitree,Mindislikeabrightmirror-stand.Takecaretowipeitcontinually,Andallownodusttocling.’Thenextnight,Hui-neng,describednodoubtapocryphallyasabarely-literatericepounderfrom“theSouth”(prerhapsVietnam’),tackedthefollowingrejoinderontheFifthPatriarch’sw
3、all:ThereneverwasaBodhitree,Norbrightmirror-standOril!jnally,notonethingexistsSowhereisthedusttocling?3Thetwogurhusseemtofithand-in-glove,theonedenyingpreciselywhattheotheraffirms.And,indeed,myinitialimpressionofthediptychwentlittlefartherthanthis.Thetwoversesmerelystoodinarelationstu
4、poflogicalcontradiction.If‘onewastrue,theotherwasfalse.AndthepointoftheHui-nenglegendwassimplytodemonstratethedoctrinalJournalofChinesePhilosophy24(I997)1941Copyright01997byDialoguePublishingCompany,Honolulu.Hawaii,USA20STEVENW.LAYCOCKsuperiorityofHui-neng’spositionoverthatofShen-hsiu
5、.SinceHui-nenghadclearlywonthemantleandbeggmgbowlofMasterHung-jan,Shen-hsiu’sviewwasbytheprincipleofbivalence,flatlyfalse.Wemyearlierinterpretationwas,asitnowappearstome,gravelynaive,1amnonethelesssomewhatcomfortedtohavefoundmyselfinthecompanyofnolessillustriousanexegeteasD.T.Suzuki,a
6、ccordingtowhomthepracticeof”dust-wiping”sponsoredbyShen-hsiulentitselftoadissociationoftheinnatelyintegralandinseparableconsciousfunctionsofdhyana(meditation)andprajna(wisdom):..Dhyanabecametheexerciseofkillinglife,ofkeepingthemindinastateoftorporandmalungtheYoginssociallyuse-less,whi
7、lePrajna,lefttoitself,lostitsprofundity,foritwasidentifiedwithintellectualsubtletieswhichdealtinconceptsandtheiranaly~es.~Thusseparated,meditational“dust-wiping”wasseentobeanecessaryprerequisiteforwisdom.Dhyanaandpmjnaweresequentiallyordered,theonerequiredbeforetheothercouldarise.Hui-
8、nengl
