The way
70-661: The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Dajian Huineng ( traditional Chinese : 大鑒惠能 ; pinyin : Dàjiàn Huìnéng ; Wade–Giles : Ta⁴-chien⁴ Hui⁴-nêng² ; Japanese : Daikan Enō ; Korean : Daegam Hyeneung ; February 27, 638 – August 28, 713), also commonly known as
140-404: A constant practice of cleaning the mirror [...] [H]is basic message was that of the constant and perfect teaching, the endless personal manifestation of the bodhisattva ideal. Huineng's verse does not stand alone, but forms a pair with Shenxiu's verse: Huineng's verse(s) apply the rhetoric of emptiness to undercut the substantiality of the terms of that formulation. However, the basic meaning of
210-588: A retronym applied to non-simplified character sets in the wake of widespread use of simplified characters. Traditional characters are commonly used in Taiwan , Hong Kong , and Macau , as well as in most overseas Chinese communities outside of Southeast Asia. As for non-Chinese languages written using Chinese characters, Japanese kanji include many simplified characters known as shinjitai standardized after World War II, sometimes distinct from their simplified Chinese counterparts . Korean hanja , still used to
280-457: A Han Chinese called Huan Dan (桓誕) even became a Man chieftain. The Man also rebelled at times. Defeated tribes were resettled at border garrisons or became slaves in the metropolitan area. Generally speaking, the trend was for the Nanman to migrate ever northward. By the 7th century the ethnic character of Man society was decidedly mixed. The Nanman "Southern Man" tattooed their foreheads and were
350-509: A certain extent in South Korea , remain virtually identical to traditional characters, with variations between the two forms largely stylistic. There has historically been a debate on traditional and simplified Chinese characters . Because the simplifications are fairly systematic, it is possible to convert computer-encoded characters between the two sets, with the main issue being ambiguities in simplified representations resulting from
420-478: A historical person of "merely regional significance," of whom very little is known. This legendary narrative reflects historical and religious developments which took place in the century after his life and death. The Platform Sūtra of the Sixth Patriarch is attributed to a disciple of Huineng named Fahai and purports to be a record of Huineng's life, lectures and interactions with disciples. However,
490-432: A this-worldly orientation which affirms human experience and the world of characteristics. It does not mean literally to be without any attributes at all, but rather to be free of attributes while right in the midst of attributes. To differentiate and distinguish the various phenomena of the world, and yet to regard them all as the same, is to have equanimity ( shě 捨). As Brook Ziporyn observes, for Huineng, our self-nature
560-477: A young age. Huineng and his mother were left in poverty and moved to Nanhai, where Huineng sold firewood to support his family. One day, Huineng delivered firewood to a customer's shop, where he saw a man reciting the Diamond Sutra: "On my way out of the gate I saw someone reciting a sutra, and as soon as I heard the words of the sutra my mind opened forth in enlightenment ." He inquired about the reason that
630-869: Is 産 (also the accepted form in Japan and Korea), while in Hong Kong, Macau and Taiwan the accepted form is 產 (also the accepted form in Vietnamese chữ Nôm ). The PRC tends to print material intended for people in Hong Kong, Macau and Taiwan, and overseas Chinese in traditional characters. For example, versions of the People's Daily are printed in traditional characters, and both People's Daily and Xinhua have traditional character versions of their website available, using Big5 encoding. Mainland companies selling products in Hong Kong, Macau and Taiwan use traditional characters in order to communicate with consumers;
700-430: Is at liberty to come or to go, we attain samādhi of prajñā, or liberation. Such a state is called the function of thoughtlessness. But to refrain from thinking of anything, so that all thoughts are suppressed, is to be dharma-ridden, and this is an erroneous view. As Gregory points out, for Huineng, no-thought does not refer to a blanking out of the mind. Rather, Huineng says, "Freedom from thought means having no thought in
770-662: Is best known, form a set of three key interrelated doctrines: no-thought ( wunian ), nonform, also translated as nonattribute ( wuxiang ), and nonabiding ( wuzhu ). In the Platform Sutra , Huineng taught " no-thought ", the "pure and unattached mind" which "comes and goes freely and functions fluently without any hindrance". It does not mean that one does not think at all, but is "a highly attentive yet unentangled way of being [...] an open, non-conceptual state of mind that allows one to experience reality directly, as it truly is." Regarding non-thought, Huineng says: Thoughtlessness
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#1732772753140840-400: Is free of attributes, not in the sense of excluding them, but in the sense of embracing them all without attaching to them. In this way, our self-nature can be compared to space, while particular attributes are like the things appearing in that space. Huineng says: Learned Audience, the illimitable void of the universe is capable of holding myriads of things of various shape and form, such as
910-549: Is freedom from bondage. This is why nonabiding is the root." Traditional Chinese characters Traditional Chinese characters are a standard set of Chinese character forms used to write Chinese languages . In Taiwan , the set of traditional characters is regulated by the Ministry of Education and standardized in the Standard Form of National Characters . These forms were predominant in written Chinese until
980-463: Is originally clear and pure. Where could there be any dust? Dunhuang text: Bodhi originally has no tree. The bright mirror also has no stand. Fundamentally there is not a single thing. Where could dust arise? The followers who were present were astonished by the work of a southern barbarian. Being cautious of Huineng's status, the Patriarch wiped away the stanza and claimed that
1050-663: Is reconstructed as *mjæn in Proto-Mienic ( see Proto-Hmong–Mien language ). The Man were described in the Book of Rites as one of the Four Barbarians associated with the south. They tattooed their foreheads, had inwards pointing feet, and ate raw food. Although various stereotypes and accounts are recorded in the Book of Rites , little detail is actually known about their inner social hierarchies, their social customs, and
1120-650: Is said to be a record of his teachings, is a highly influential text in the East Asian Buddhist tradition. The two primary sources for Huineng's life are the preface to the Platform Sutra and the Transmission of the Lamp . Most modern scholars doubt the historicity of traditional biographies and works written about Huineng, considering his extended biography to be a legendary narrative based on
1190-404: Is the function of suchness." Related to the teaching of non-thought, Huineng also taught "non-attribute." Just as non-thought does not eradicate thoughts, non-attribute for Huineng likewise is not a world-denying negation of the attributes of sensory experience, the vast array of things and characteristics which make up the basic features of life in the world. Rather, for Huineng, non-attribute has
1260-402: Is to see and to know all dharmas [things] with a mind free from attachment. When in use it pervades everywhere, and yet it sticks nowhere. What we have to do is to purify our mind so that the six vijñānas [aspects of consciousness], in passing through the six gates [sense organs], will neither be defiled by nor attached to the six sense-objects. When our mind works freely without any hindrance, and
1330-493: The Chinese Commercial News , World News , and United Daily News all use traditional characters, as do some Hong Kong–based magazines such as Yazhou Zhoukan . The Philippine Chinese Daily uses simplified characters. DVDs are usually subtitled using traditional characters, influenced by media from Taiwan as well as by the two countries sharing the same DVD region , 3. With most having immigrated to
1400-530: The Buddha-nature there is neither north nor south. A barbarian differs from Your Holiness physically, but what difference is there in our Buddha-nature? Huineng was told to split firewood and pound rice in the backyard of the monastery and avoid going to the main hall. Eight months later, the Fifth Patriarch summoned all his followers and proposed a poem contest for his followers to demonstrate
1470-623: The Kensiu language . Nanman The Man , commonly known as the Nanman or Southern Man ( Chinese : 南蠻 ; Jyutping : Naam4 Maan4 ; Pe̍h-ōe-jī : Lâm-bân , lit. Southern Barbarians ), were ancient indigenous peoples who lived in inland South and Southwest China , mainly around the Yangtze River valley. In ancient Chinese sources, the term Nanman was used to collectively describe multiple ethnic groups, probably
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#17327727531401540-567: The Old Chinese name of Mán as 蠻 *mˤro[n]. Baxter & Sagart (2014) provide a similar Old Chinese reconstruction for Min 閩 *mrə[n] 'southern tribes', which is also a name for Fujian province. Today, similar-sounding self-designated ethnonyms among modern-day peoples include Mraṅmā , Hmong , Mien , Bru , Mro , Mru , and Maang . The ethnonym Hmong is reconstructed as *hmʉŋ in Proto-Hmongic by Ratliff (2010), while Mien
1610-506: The Oxhead school , not within the so called " Southern School " as was previously believed. The text continued to be edited and expanded until the Yuan dynasty (1271–1368), when Zongbao (宗寶) produced an edition that eventually became part of the standard Ming Dynasty (1368-1644) Chinese Buddhist canon . According to Peter Gregory, the most important ideas in the Platform Sutra , for which it
1680-640: The Shanghainese -language character U+20C8E 𠲎 CJK UNIFIED IDEOGRAPH-20C8E —a composition of 伐 with the ⼝ 'MOUTH' radical—used instead of the Standard Chinese 嗎 ; 吗 . Typefaces often use the initialism TC to signify the use of traditional Chinese characters, as well as SC for simplified Chinese characters . In addition, the Noto, Italy family of typefaces, for example, also provides separate fonts for
1750-640: The Yellow Turban Rebellion , but when amnesty was issued by Cao Qian in 182, the rebellion was ended. There was another brief uprising in 188 which amounted to nothing. Related to the Bandun were the neighboring Cong (賨) people, who became interested in the mysticism of the Celestial Master Zhang Lu and moved north to the border of his territory. When Cao Cao attacked Zhang Lu in the summer of 215, he fled to Duhu of
1820-420: The Yuan era , contain one version of Huineng's stanza, somewhat different from the two verses found in the c. 8th century Dunhuang edition (right): Yuan dynasty text: Bodhi originally has no tree. The mirror has no stand. The Buddha-nature is always clear and pure. Where is there room for dust? Dunhuang text: The mind is the bodhi tree. The body is the bright mirror's stand. The bright mirror
1890-675: The commandery of Qianzhong , corresponding to modern Hubei , Hunan and Guizhou , was still inhabited by Man people. Under the Han dynasty , the Man were recognized as three distinct groups: the Pangu, Linjun, and Bandun. The Pangu worshiped dog totems and lived in the commanderies of Wuling and Changsha. They were also known as the Man of the Five Creeks. The Pangu had no unified leader but individual chiefs were acknowledged as local administrators by
1960-496: The "gate of enlightenment," so that he could transmit his robe and the Dharma to Shenxiu, but the student's mind was agitated and could not write one more stanza. Two days later, the illiterate Huineng heard Shenxiu's stanza being chanted by a young attendant at the monastery and inquired about the context of the poem. The attendant explained to him the poem contest and the transmission of the robe and Dharma. Huineng asked to be led to
2030-522: The Cong and Fuhu of the Bandun for refuge. However Duhu and Fuhu surrendered to Cao Cao in the autumn and received appointment, with Zhang Lu following in the winter. The Bandun and Cong were settled in what is now modern Gansu province . In 219 Liu Bei 's officer Huang Quan attacked them and drove several non-Chinese peoples north into Cao Cao's territory. The Cong from the Ba region in particular mingled with
2100-506: The Dharma that had been transmitted to him. The Sixth Patriarch reached the Tayu Mountains within two months, and realized that hundreds of men were following him, attempting to rob him of the robe and bowl. However, the robe and bowl could not be moved by Huiming, who then asked for the transmission of Dharma from Huineng. Huineng helped him reach enlightenment and continued on his journey. The earliest and most important source for
2170-698: The Diamond Sutra was chanted, and the person stated that he came from the Eastern Meditation Monastery in Huangmei District of the province of Qi, where the Fifth Patriarch of Chan lived and delivered his teachings. Huineng's customer paid his ten silver taels and suggested that he meet the Fifth Patriarch of Chan. Huineng reached Huangmei thirty days later, and expressed to the Fifth Patriarch his specific request of attaining Buddhahood. Since Huineng came from Guangdong and
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2240-558: The Han. They wore clothes weaved from tree bark, used dotted patterns for their robes, wore short skirts, and painted their legs red. The Linjun lived further west in the commanderies of Ba and Nan, around modern Chongqing . Linjun was actually the name of a chief, who according to Linjun mythology, turned into a white tiger upon his death. Thus the Linjun worshiped the tiger. The Bandun Man (literally "board shield" barbarians) lived further west of
2310-500: The Linjun and were known for their music and heroic conduct in war. They supported Liu Bang after the fall of the Qin dynasty and contributed troops to Han campaigns against the Qiang people . According to legend, they killed a white tiger during the reign of King Zhaoxiang of Qin (r. 306–251 BC) and were therefore spared from taxes. The Bandun Man rebelled in 179 due to unrest caused by
2380-493: The Man tribes in Hubei who was allowed to serve as a county official prior to his rebellion. During the period of Northern and Southern dynasties , the Man were able to remain independent by switching sides out of political expedience. The southern courts appointed Man chiefs as tax collectors for their regions. Many Man chiefs taxed their subjects lightly which resulted in some Han Chinese pretending to be Man people. On one occasion,
2450-495: The Patriarch secretly went to Huineng's room and asked, "Should not a seeker after the Dharma risk his life this way?" Then he asked, "is the rice ready?" Huineng responded that the rice was ready and only waiting to be sieved. The Patriarch secretly explained the Diamond Sutra to Huineng, and when Huineng heard the phrase "one should activate one’s mind so it has no attachment," he was "suddenly and completely enlightened, and understood that all things exist in self-nature." The Dharma
2520-555: The People's Republic of China, traditional Chinese characters are standardised according to the Table of Comparison between Standard, Traditional and Variant Chinese Characters . Dictionaries published in mainland China generally show both simplified and their traditional counterparts. There are differences between the accepted traditional forms in mainland China and elsewhere, for example the accepted traditional form of 产 in mainland China
2590-653: The Sixth Patriarch or Sixth Ancestor of Chan ( traditional Chinese : 禪宗六祖), is a semi- legendary but central figure in the early history of Chinese Chan Buddhism . According to tradition he was an uneducated layman who suddenly attained awakening (Chinese: 見性, jianxing ) upon hearing the Diamond Sutra . Despite his lack of formal training, he demonstrated his understanding to the fifth patriarch, Daman Hongren , who then supposedly chose Huineng as his true successor instead of his publicly known selection of Yuquan Shenxiu . Twentieth century scholarship revealed that
2660-587: The United States during the second half of the 19th century, Chinese Americans have long used traditional characters. When not providing both, US public notices and signs in Chinese are generally written in traditional characters, more often than in simplified characters. In the past, traditional Chinese was most often encoded on computers using the Big5 standard, which favored traditional characters. However,
2730-503: The Way, one should not abide in things. Huineng discusses nonabiding in terms of not dwelling in any experience in the past, present, or future. He says: "Within each moment of experience, not to think of any previous state. For the past experience, the present experience and the subsequent experience to connect up in an unbroken continuity is called bondage. But in relating to all things, to go through each experience without dwelling in it, that
2800-412: The author of the stanza had not reached enlightenment. According to the traditional interpretation, which is based on Guifeng Zongmi, the fifth-generation successor of Shenhui, the two verses represent respectively the gradual and the sudden approach. According to McRae, this is an incorrect understanding: [T]he verse attributed to Shenxiu does not in fact refer to gradual or progressive endeavor, but to
2870-465: The corridor, where he could also pay homage to the stanza. He asked a low-ranking official named Zhang Riyong from Jiangzhou to read the verse to him, and then immediately asked him to write down a stanza that he composed. According to McRae, "the earliest version of the Platform Sutra contains two versions of Huineng's verse (left and middle). Later versions, such as the Zongbao edition (c. 1291) from
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2940-539: The first proposition still remains. McRae notes a similarity in reasoning with the Oxhead School, which used a threefold structure of "absolute, relative and middle", or "thesis-antithesis-synthesis". According to McRae, the Platform Sutra itself is the synthesis in this threefold structure, giving a balance between the need of constant practice and the insight into the absolute. However, on the next day,
3010-456: The idea that the fundamental Buddha-nature is only made invisible to ordinary humans by their illusions. According to Wong, the Platform Sūtra cites and explains a wide range of Buddhist scriptures listed here in the order of appearance: According to Huineng's autobiography in the Platform Sutra, Huineng's father was from Fanyang, but he was banished from his government position and died at
3080-439: The introduction of Huineng to Hongren as follows: The Patriarch asked me, "Who are you and what do you seek?" I replied, "Your disciple is a commoner from Xinzhou of Lingnan. I have travelled far to pay homage to you and seek nothing other than Buddhahood." "So you're from Ling-nan, and a barbarian! How can you expect to become a Buddha?" asked the Patriarch. I replied, "Although people exist as northerners and southerners, in
3150-493: The inverse is equally true as well. In digital media, many cultural phenomena imported from Hong Kong and Taiwan into mainland China, such as music videos, karaoke videos, subtitled movies, and subtitled dramas, use traditional Chinese characters. In Hong Kong and Macau , traditional characters were retained during the colonial period, while the mainland adopted simplified characters. Simplified characters are contemporaneously used to accommodate immigrants and tourists, often from
3220-725: The mainland. The increasing use of simplified characters has led to concern among residents regarding protecting what they see as their local heritage. Taiwan has never adopted simplified characters. The use of simplified characters in government documents and educational settings is discouraged by the government of Taiwan. Nevertheless, with sufficient context simplified characters are likely to be successfully read by those used to traditional characters, especially given some previous exposure. Many simplified characters were previously variants that had long been in some use, with systematic stroke simplifications used in folk handwriting since antiquity. Traditional characters were recognized as
3290-682: The majority of Chinese text in mainland China are simplified characters , there is no legislation prohibiting the use of traditional Chinese characters, and often traditional Chinese characters remain in use for stylistic and commercial purposes, such as in shopfront displays and advertising. Traditional Chinese characters remain ubiquitous on buildings that predate the promulgation of the current simplification scheme, such as former government buildings, religious buildings, educational institutions, and historical monuments. Traditional Chinese characters continue to be used for ceremonial, cultural, scholarly/academic research, and artistic/decorative purposes. In
3360-983: The merging of previously distinct character forms. Many Chinese online newspapers allow users to switch between these character sets. Traditional characters are known by different names throughout the Chinese-speaking world. The government of Taiwan officially refers to traditional Chinese characters as 正體字 ; 正体字 ; zhèngtǐzì ; 'orthodox characters'. This term is also used outside Taiwan to distinguish standard characters, including both simplified, and traditional, from other variants and idiomatic characters . Users of traditional characters elsewhere, as well as those using simplified characters, call traditional characters 繁體字 ; 繁体字 ; fántǐzì ; 'complex characters', 老字 ; lǎozì ; 'old characters', or 全體字 ; 全体字 ; quántǐzì ; 'full characters' to distinguish them from simplified characters. Some argue that since traditional characters are often
3430-452: The middle of the 20th century, when various countries that use Chinese characters began standardizing simplified sets of characters, often with characters that existed before as well-known variants of the predominant forms. Simplified characters as codified by the People's Republic of China are predominantly used in mainland China , Malaysia, and Singapore. "Traditional" as such is
3500-416: The midst of thoughts." He says that such things as "sitting without moving, getting rid of falsehood, and not giving rise to thoughts" just lead to insentiency. This is to obstruct the Way which should, on the contrary, be allowed to flow freely, without any obstruction. For Huineng, suchness and thought exist together in an essence-function relationship. He says, "Suchness is the essence of thought, thought
3570-677: The official script in Singapore until 1969, when the government officially adopted Simplified characters. Traditional characters still are widely used in contexts such as in baby and corporation names, advertisements, decorations, official documents and in newspapers. The Chinese Filipino community continues to be one of the most conservative in Southeast Asia regarding simplification. Although major public universities teach in simplified characters, many well-established Chinese schools still use traditional characters. Publications such as
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#17327727531403640-700: The original standard forms, they should not be called 'complex'. Conversely, there is a common objection to the description of traditional characters as 'standard', due to them not being used by a large population of Chinese speakers. Additionally, as the process of Chinese character creation often made many characters more elaborate over time, there is sometimes a hesitation to characterize them as 'traditional'. Some people refer to traditional characters as 'proper characters' ( 正字 ; zhèngzì or 正寫 ; zhèngxiě ) and to simplified characters as 簡筆字 ; 简笔字 ; jiǎnbǐzì ; 'simplified-stroke characters' or 減筆字 ; 减笔字 ; jiǎnbǐzì ; 'reduced-stroke characters', as
3710-558: The predecessors of the modern Miao , Zhuang , and Dai peoples, and non-Chinese Sino-Tibetan groups such as the Jingpo and Yi peoples. It was an umbrella term that included any groups south of the expanding Huaxia civilization, and there was never a single polity that united these people, although the state of Chu ruled over much of the Yangtze region during the Zhou dynasty and
3780-478: The robe was passed down physically from one patriarch to the next. Hongren instructed the Sixth Patriarch to leave the monastery before he could be harmed. "You can stop at Huai and then hide yourself at Hui." Hongren showed Huineng the route to leave the monastery, and rowed Huineng across the river to assist his escape. Huineng immediately responded with a clear understanding of Hongren's purpose in doing so, and demonstrated that he could ferry to "the other shore" with
3850-456: The social interdependence among the tribes at that time. During the Spring and Autumn period , King Wu of Chu (r. 741—690 BC) undertook many campaigns against the Man, who rebelled during the reign of King Zhuang of Chu (r. 613–591 BC). During the reign of King Dao of Chu , the general Wu Qi also conducted campaigns against the Man. When the state of Qin conquered Chu , they found that
3920-419: The stage of their understanding of the essence of mind. He decided to pass down his robe and teachings to the winner of the contest, who would become the Sixth Patriarch. Shenxiu, the leading disciple of the Fifth Patriarch, composed a stanza, but did not have the courage to present it to the master. Instead, he wrote his stanza on the south corridor wall one day at midnight to remain anonymous. The other monks saw
3990-465: The stanza and commended it. Shenxiu's stanza is as follows: The body is the bodhi tree. The mind is like a bright mirror's stand. At all times we must strive to polish it and must not let dust collect. The Patriarch was not satisfied with Shenxiu's stanza, and pointed out that the poem did not show understanding of "[his] own fundamental nature and essence of mind." He gave Shenxiu a chance to submit another poem to demonstrate that he had entered
4060-420: The story of Huineng's Buddhist career was likely invented by the monk Heze Shenhui , who claimed to be one of Huineng's disciples and was highly critical of Shenxiu's teaching. Huineng is regarded as the founder of the "Sudden Enlightenment" Southern Chan school of Buddhism, which focuses on an immediate and direct attainment of Buddhist enlightenment. The Platform Sutra of the Sixth Patriarch ( 六祖壇經 ), which
4130-537: The sun, the moon, stars, mountains, rivers, men, dharmas pertaining to goodness or badness, deva planes, hells, great oceans, and all the mountains of the Mahāmeru. Space takes in all of these, and so does the voidness of our nature. We say that the essence of mind is great because it embraces all things, since all things are within our nature. In addition to non-thought and non-attribute, Huineng also taught non-abiding. He says rather than attach to characteristics and obstruct
4200-407: The teachings of Huineng is the Platform Sutra of the Sixth Patriarch ( Chinese : 六祖壇經; pinyin : Liùzǔ Tánjīng ). There are various editions of this text, the earliest of which are copies from Dunhuang which date to the 9th century. The original may have been composed in around 780 CE. According to modern scholars like Yanagida Seizan and John McRae, the early Platform Sutra was composed within
4270-503: The text shows signs of having been constructed over a longer period of time, and contains different layers of writing. According to John McRae, it is ...a wonderful melange of early Chan teachings, a virtual repository of the entire tradition up to the second half of the eighth century. At the heart of the sermon is the same understanding of the Buddha-nature that we have seen in texts attributed to Bodhidharma and Hongren, including
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#17327727531404340-636: The traditional character set used in Taiwan ( TC ) and the set used in Hong Kong ( HK ). Most Chinese-language webpages now use Unicode for their text. The World Wide Web Consortium (W3C) recommends the use of the language tag zh-Hant to specify webpage content written with traditional characters. In the Japanese writing system , kyujitai are traditional forms, which were simplified to create shinjitai for standardized Japanese use following World War II. Kyūjitai are mostly congruent with
4410-985: The traditional characters in Chinese, save for minor stylistic variation. Characters that are not included in the jōyō kanji list are generally recommended to be printed in their traditional forms, with a few exceptions. Additionally, there are kokuji , which are kanji wholly created in Japan, rather than originally being borrowed from China. In the Korean writing system , hanja —replaced almost entirely by hangul in South Korea and totally replaced in North Korea —are mostly identical with their traditional counterparts, save minor stylistic variations. As with Japanese, there are autochthonous hanja, known as gukja . Traditional Chinese characters are also used by non-Chinese ethnic groups. The Maniq people living in Thailand and Malaysia use Chinese characters to write
4480-643: The tribal Di people in Guanzhong . These people became known as the Ba-Di , and they later founded one of the Sixteen Kingdoms , the Cheng-Han (304—347). In southwest China, the Nanman tribes rebelled after the death of Shu Han 's founder, Liu Bei, in 223.The Shu Han chancellor, Zhuge Liang , led a successful expedition to quell the rebellion in 225. One of the leaders of the Nanman, Meng Huo ,
4550-518: The ubiquitous Unicode standard gives equal weight to simplified and traditional Chinese characters, and has become by far the most popular encoding for Chinese-language text. There are various input method editors (IMEs) available for the input of Chinese characters . Many characters, often dialectical variants, are encoded in Unicode but cannot be inputted using certain IMEs, with one example being
4620-539: The words for simplified and reduced are homophonous in Standard Chinese , both pronounced as jiǎn . The modern shapes of traditional Chinese characters first appeared with the emergence of the clerical script during the Han dynasty c. 200 BCE , with the sets of forms and norms more or less stable since the Southern and Northern dynasties period c. the 5th century . Although
4690-468: Was captured seven times before he surrendered. The campaign was retold in the famous 14th-century historical novel, Romance of the Three Kingdoms , which provides a heavily romanticised narrative of the events that happened. After the fall of the Han dynasty, the Man became more integrated into Han Chinese society. A notable example was Zhang Chang , a Jin dynasty (266–420) rebel from one of
4760-462: Was partly influenced by the Man culture. The early Chinese exonym Man ( 蠻 ) was a graphic pejorative written with Radical 142 虫, which means "worm", "insect" or "vermin". Xu Shen 's (c. 121 CE) Shuowen Jiezi dictionary defines Man as "Southern Man are a snake race. [The character is formed] from [the] insect / serpent [radical and takes its pronunciation from] luàn 南蠻蛇種从虫䜌聲." William H. Baxter and Laurent Sagart (2014) reconstruct
4830-412: Was passed to Huineng at night, when the Patriarch transmitted "the doctrine of sudden enlightenment" as well as his robe and bowl to Huineng. He told Huineng, “You are now the Sixth Patriarch. Take care of yourself, save as many sentient beings as you can, and spread the teachings so they will not be lost in the future. He also explained to Huineng that the Dharma was transmitted from mind to mind, whereas
4900-537: Was physically distinctive from the local Northern Chinese, the Fifth Patriarch Hongren questioned his origin as a " barbarian from the south ," and doubted his ability to attain enlightenment. Huineng impressed Hongren with a clear understanding of the ubiquitous Buddha nature in everyone, and convinced Hongren to let him stay. The first chapter of the Ming canon version of the Platform Sutra describes
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