Gregory Adam Scott
Ph.D. Candidate, Department of Religion, Columbia University
A Brief Discussion of the Ten Lineages 十宗略說
Preface by Yang Wenhui
Ru Guanjiu from Changbai [who graduated in the same year as my father] wrote Eight Schools and Two Activities, inscribing the scroll in his own calligraphy. It was block carved in Hangzhou. I wanted to add the last part of Daily Chants of the Chan School but it never came to fruition. Recently I came across Essentials of the Eight Schools by Venerable Gyōnen of Japan. Its citations of evidence are detailed and clear, but it's not something that beginner students can grasp. Since I don't hide my ignorance, I revised it into Brief Discussion of the Ten Schools, wishing it to be both simple and easy to understand. The first nine schools divide sentient beings by type; the final school encompasses all sentient beings, and regardless of what Dharma they practice, they all practice Pure Land accumulation of merit. Thus the nine schools enter in to one school. After giving rise to the Pure Land, all means of practice can be fully realized. Thus one school enters in to the nine schools. Interpenetration and unobstruction become fixed and interlock. Students should be careful not to take a sectarian attitude. [The schools] are equally matched.
長白如冠九年伯作八宗二行. 自書條幅. 刻於武林. 予欲附入禪門日誦之末而未果. 頃見日本凝然上人所著八宗綱要. 引證詳明. 而非初學所能領會. 因不揣固陋. 重作十宗略說. 求其簡而易曉也. 以前之九宗分攝群機以後之一宗普攝群機隨修何法皆作淨土資糧. 則九宗入一宗. 生淨土後門門皆得圓證. 則一宗入九宗. 融通無礙涉入交參. 學者慎勿入主出奴. 互相頡頏也.
The Buddhist Three Character Classic 釋教三字經
Preface by Guangzhen
Among the Confucians they have the Three Character Classic for the education of children, which they wish the young to recite and memorize, and upon maturing attain insight. Thus the emperor has written: The beginnings of human virtue cannot be attained and then forgotten. In our own teaching, Shakyamuni descended and was born in the human realm so that he could scale the palace wall and attain the Way, establish the teachings and promulgate the denominations. This is something that can be distinctly verified, and one can cite and describe it. How could one not be willing to use it for the education of novices? Four days before the Yuanxiao festival [on the fifteenth day of the first lunar month] I picked up a brush and found paper, writing Three Character Classic. My wish is that in the future as our mouths merely mumble away, we may yet mature and attain insight. Comparing this to “Men at their birth are naturally good”, there is a difference!
儒有三字經. 為童子學. 葢欲童齡誦習. 逮其壯而開悟. 則 帝王紀網. 人倫之序. 不可得而忘也. 我教自 釋迦如來. 降生人間. 以致踰城證道. 立教敷宗. 厯厯可據者. 亦可例而述之. 甯不為沙彌便學耶. 元夕前四日. 援筆搜成一帖. 題曰三字經. 願將來吾輩. 口頭哩哩囉囉耳. 倘亦壯而開悟. 其為人之初. 性本善. 有不同也乎. 蜀東吹萬老人謹序.
Textbook of Buddhism for Beginning Students
Preface by Yang Wenhui
The Buddhist Three Character Classic was written by the Ming-era Chuiwan laoren to remedy conventional primers for children. Venerable Minxiu provided exegetical annotation. It has circulated for more than two hundred years. Recently, Master Yinguang adapted it, changing thirty per cent of the main text and seventy per cent of the commentary. Originally it was in two columns and it was changed to one. The citations of evidence are excellently detailed. The language is complete and flowing. It has excelled the previous work. Yet in the title, there is no editor credited below it; they can indeed be considered one who is “unperturbed [to the point of] selflessness”. Although I don't hide my ignorance, I dashed off a few corrections. Between the two old and new editions there is a pronounced difference. Matters are described succinctly but they are replete with Dharma; the words are simple but the meaning is complete. People have urged me to change the book's title, so I titled it Textbook of Buddhism for Beginning Students.
釋教三字經者明季吹萬老人救世俗訓蒙之書而作也. 敏修長老為之註釋. 流傳二百餘年矣. 頃者普陀印光法師從而新之正文改十之三. 註釋改十之七. 原本編為兩排者, 改而為一排. 考據精詳. 文辭圓潤. 超勝舊作. 而題名之處, 不將重訂者列於其次. 可謂坦然忘我者矣. 予不揣固陋, 率爾改作. 與新舊二本, 迥不相同. 事略而法備. 言簡而義周. 人有勸予易其名者, 因名之為佛教初學課本云. 光緒三十二年春二月石埭楊文會仁山氏識時年七十
Duan Qirui 段祺瑞 1865 - 1936 Warlord and later Premier of the Republic of China, Duan turned to Buddhism after suffering military defeat in the 1920s. Appears to have been associated with the Eastern (Japanese) Esoteric school. Also supported the publication of Ding Fubao's Foxue congshu.
Li Yinchen 李隱塵 1871 - 1929 Government official, took the lay precepts in 1918 (under Taixu?)
Gao Henian 高鶴年 1872 - 1962
Yang Du 楊度 1875-1931 Originally called Chengzan 承瓉, courtesy name Zhezi 楊哲子, later changed his name to Du 楊度, aliases Hugong 虎公 and Huchan 虎禪, often called himself Chan Master Tiger 虎禪師, the Tiger asetic 虎頭陀 and Shakya Tiger 釋虎 Yang had a five or six year involvement with Buddhist ideas, especially those of the Southern Chan, as he searched for methods to solve political and social problems. See Liu Qingbo, 14-16.
The Dalai Lama 大賴 1876-1933 Tibetan name: Thubten Gyatso 土登嘉措
Li Bingnan 李炳南 1890-1986 Called Yan 李艷, courtesy name Bingnan 李炳南, styled Xuelu 雪廬, Dharma name Deming 德明, also called "Old Man of the Snows" 雪叟 Helped to establish a Lotus Society 蓮社 lay Buddhist organzation in Taizhong in 1950. Worked toward the propagation of Buddhism in Taiwan.
Tan Yunshan 譚雲山 1901-1983 A proponent of China-India cooperation
Liu Manqing 劉曼卿 1906-1941 Born in Lhasa but brought up in Beijing, Liu was a bilingual special envoy whose account of her journey to Tibet in 1929 on behalf of the central government was published as 康藏軺征 (The Pacification of Kham-Zang). 
Li Zikuan 李子寬 1882-1973
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