Chapter One：Introduction：The Existing Scholarship and Disser-tation Prospectus 1
1.1．The Existing Scholarship 4
1.2．A Summary of Existing Scholarship 12
1.3．My Research Subject 16
1.4．My Reasons for Selecting This Topic 17
1.5．The Significance and Value of this Research 17
1.6．Research Method：Hermeneutics 18
1.7．Dissertation Outline 19
1.8．The Sources 22
Conclusion 22
Chapter Two：Historical and Philosophical Background 23
2.1．The Political,Economic and Social Background 24
2.2．Cultural Background 26
2.2.1．The Reinvented Song Chan Buddhist School 26
2.2.2．Chan Buddhism in Literati Culture 28
2.2.2.1．The Tea Ceremony（chadao） 29
2.2.2.2．Chan Poetry 30
2.2.2.3．Chan Painting 31
2.2.2.4．The Art of Calligraphy（shufa yishu） 33
2.2.2.5．Literati's Relationship with Chan Buddhism 37
2.2.3．The Rise of Neo-Confucianism and the Song Book of Changes（Songyi） 41
Conclusion 43
Chapter Three：Buddhism's Influence on the Life of Shao Yong 49
3.1．The Life of Shao Yong 49
3.2．Buddhist Influence on Shao Yong's Family 51
3.3．Shao Yong's Study of Buddhism and his Practice of Chan 56
3.4．The Existing Scholarship on the non Buddhist Influence on Shao Yong's Life 63
Conclusion 68
Chapter Four：Shao Yong's Redefinition of the Supreme Ultimate：The Mind as the Supreme Ultimate 69
4.1．Beginnings and Historical Developments：An Overview of the Supreme Ultimate 71
4.2．Shao Yong's Redefinition of the Supreme Ultimate：The Mind as the Supreme Ultimate 77
4.2.1．The Innate Theory （Xiantian yixue） 77
4.2.1.1．Diagrams of the Sequence of the Eight Trigrams and Sixty-four Hexagrams 78
4.2.1.2．The Manifestation of the All Things 82
4.2.2．The Eight Trigrams and Sixty-four Hexagrams Directional Position Diagrams（bagua he liushisi gua fangweitu） 86
4.2.3．The Mind as the Supreme Ultimate 91
4.2.3.1．The Concept of One,Spirit and Images 92
4.2.3.2．The Concept of Numerals and Principle 95
4.2.3.3．The Concept of Principle and Mind 97
4.2.3.4．“One Mind”and the Supreme Ultimate 98
4.2.3.5．The Concept of“the Innate Theory is the Theory of Mind” 102
4.3．The Acquired Theory 105
Conclusion 107
Chapter Five：A Survey of Existing Research on the Subject 109
5.1．Was Shao Yong influenced by Mencius'Concept of“All Things are Complete within Me”? 110
5.2．Was Shao Yong influenced by Confucius'Concept of“Intrinsic Nature of Mind” 114
5.3．Was Shao Yong influenced by the Confucian Concept of“Investigation of Things（gewu）and Extension of Knowledge（zhizhi）” 116
5.4．Was Shao Yong Influenced by Philosophical and Religious Daoism? 119
Conclusion 130
Chapter Six：The Concept of“Realizing the Mind and Seeing Self-Nature”and Its Influence on Shao Yong's Redefinition of the Supreme Ultimate 132
6.1．Huineng's Concept of“Realizing the Mind and Seeing Self-Nature” 132
6.1.1．An Analysis of Sources 133
6.1.2．“Buddha-Nature”and“praj？ā” 144
6.1.3．Self-nature 148
6.1.4．Realizing the Mind and Seeing Self-Nature（shixin jianxing） 150
6.1.5．“Sudden-Enlightenment”Path of“No-Thought” 154
6.2．The Influence of Huineng upon Shao Yong's Redefinition of the Supreme Ultimate 158
6.2.1．Buddha-Nature as Self-nature in Mind and Mind as the Supreme Ultimate 158
6.2.2．Self-Cultivation Pointing Directly at the Mind 161
6.2.3．Orientation towards Humanism 164
6.2.4．Merging of Worldly Dharma and Transmundane Dharma 164
Conclusion 166
Chapter Seven：Diagrams and Pictorial Schemes for the Concept of“Realizing the Mind and Seeing Self-Nature”and its Influence on Shao Yong 175
7.1．Zongmi's Chan Diagrams and Pictorial Schemes 175
7.1.1．Zongmi and His Works 176
7.1.2．Chan Hermeneutical Diagram Indicating the Mind of Sentient Beings 178
7.1.3．The Relationship among Mind,the Supreme Ultimate and Alayavij？āna 182
7.2．Linji Chan's Concept of“Four Discernments of Person and Object”（siliaojian） 185
7.3．The Caodong Chan Concept of Jeweled Mirror Samādhi（baojing san mei宝镜三昧） 188
7.3.1．Caoshan Benji，Dongshan Liangjia and Huihong Kuanfan 189
7.3.2．Jeweled Mirror Samādhi（baojing sanmei） 190
7.3.3．The Influence of Jeweled Mirror Samādhi on Shao Yong's Redefinition of the Supreme Ultimate 194
7.3.4．Venerable Taixu's（1890-1947）Scholarship 200
Conclusion 206
Chapter Eight：Chan Buddhism's Influence upon the Lineage of the Supreme Ultimate 207
8.1．The Issue of Whether the Lineage of the Supreme Ultimate Began with Chen Tuan（906-1032） 208
8.2．The Issue of Whether the Supreme Ultimate Lineage can be Traced Back to Mayi Daozhe 215
8.2.1．The Existing Scholarship on the Subject 215
8.2.2．The Credibility of Zhu Xi's Point of View 217
8.2.3．The Reliability of Chao Gongwu's Account of the Supreme Ultimate Lineage in A Record of Junzhai Studies（Junzhai dushu zhi） 219
8.2.4．Mayi Daozhe and His Relationship with Chen Tuan as Evidence for Chan Buddhist Influence 220
8.3．The Issue as to whether the Supreme Ultimate Lineage can be Traced Back to Chan Masters Guoyi（714-792）and Shouya（Early Northern Song Dynasty,Date Unknown） 225
8.3.1．The Supreme Ultimate Lineage as Recorded in A Collection of Direct Approaches for Returning to the Source（Guiyuan zhizhiji） 225
8.3.2．The Overlooked Source：the Lineage of the Supreme Ultimate as Described in the Records of Helin Temple（Helinsi zhi鹤林寺志） 229
Conclusion 236
Chapter Nine：Conclusion 241
Appendix A The Lineage of Chinese Chan Buddhism 247
Appendix B Collected Diagrams 253
Appendix C List of Chinese Characters 257
Bibliography 278
Index 320