The eminent Song Dynasty Chan Master Fenyang Shanzhao (947-1024 CE) had the distinction of an entry in the canonical Jingde Chuandeng Lu, (Records of the Transmission of the Lamp) whilst still alive. This second volume of the master’s recorded sayings (T 1992) is a translation of the third fascicle, containing the master’s poetry as recorded by his Dharma-heir, Shishuang Chuyuan (986-1309 CE).
Oedipal God offers the most comprehensive account in any language of the prodigal deity Nezha. Celebrated for over a millennium, Nezha is among the most formidable and enigmatic of all Chinese gods. In this theoretically informed study Meir Shahar recounts Nezha’s riveting tale—which culminates in suicide and attempted patricide—and uncovers hidden tensions in the Chinese family system. In deploying the Freudian hypothesis, Shahar does not imply the Chinese legend’s identity with the Greek story of Oedipus. For one, in Nezha’s story the erotic attraction to the mother is not explicitly acknowledged. More generally, Chinese oedipal tales differ from Freud’s Greek prototype by the high degree of repression that is applied to them. Shahar argues that, despite a disastrous father-son relationship, Confucian ethics require that the oedipal drive masquerade as filial piety in Nezha’s story, dictating that the child-god kill himself before trying to avenge himself upon his father. Combining impeccable scholarship with an eminently readable style, the book covers a vast terrain: It surveys the image of the endearing child-god across varied genres from oral and written fiction, through theater, cinema, and television serials, to Japanese manga cartoons. It combines literary analysis with Shahar’s own anthropological field work, providing a thorough ethnography of Nezha’s flourishing cult. Crossing the boundaries between China’s diverse religious traditions, it tracks the rebellious infant in the many ways he has been venerated by Buddhist monks, Daoist priests, and possessed spirit mediums, whose dramatic performances have served to negotiate individual, familial, and collective tensions. Finally, the book offers a detailed history of the legend and the cult reaching back over two thousand years to its origins in India, where Nezha began as a mythological being named Nalakūbara, whose sexual misadventures were celebrated in the Sanskrit epics as early as the first centuries BCE. Here Shahar reveals the long-term impact that Indian mythology has exerted—through the medium of esoteric Buddhism—upon the Chinese imagination of divinity. A tour de force of literary analysis, ethnographic research, psychological insight, and cross-cultural investigation, Oedipal God is a must read for anyone interested in Chinese studies and the historical connection between India and China. Shahar’s broad reach and engaging approach will appeal to specialists and students in a variety of disciplines including Chinese religion, Chinese literature, anthropology, Buddhist studies, psychology, Indian studies, and cross-cultural history.
In this collection of original essays, leading Asian studies scholars take a new look at the way the Chinese conceived of India in their literature, art, and religious thought in the premodern era.
How Zen Became Zen takes a novel approach to understanding one of the most crucial developments in Zen Buddhism: the dispute over the nature of enlightenment that erupted within the Chinese Chan (Zen) school in the twelfth century. The famous Linji (Rinzai) Chan master Dahui Zonggao (1089–1163) railed against "heretical silent illumination Chan" and strongly advocated kanhua (koan) meditation as an antidote. In this fascinating study, Morten Schlütter shows that Dahui’s target was the Caodong (Soto) Chan tradition that had been revived and reinvented in the early twelfth century, and that silent meditation was an approach to practice and enlightenment that originated within this "new" Chan tradition. Schlütter has written a refreshingly accessible account of the intricacies of the dispute, which is still reverberating through modern Zen in both Asia and the West. Dahui and his opponents’ arguments for their respective positions come across in this book in as earnest and relevant a manner as they must have seemed almost nine hundred years ago. Although much of the book is devoted to illuminating the doctrinal and soteriological issues behind the enlightenment dispute, Schlütter makes the case that the dispute must be understood in the context of government policies toward Buddhism, economic factors, and social changes. He analyzes the remarkable ascent of Chan during the first centuries of the Song dynasty, when it became the dominant form of elite monastic Buddhism, and demonstrates that secular educated elites came to control the critical transmission from master to disciple ("procreation" as Schlütter terms it) in the Chan School.
The seventeenth century is generally acknowledged as one of the most politically tumultuous but culturally creative periods of late imperial Chinese history. Scholars have noted the profound effect on, and literary responses to, the fall of the Ming on the male literati elite. Also of great interest is the remarkable emergence beginning in the late Ming of educated women as readers and, more importantly, writers. Only recently beginning to be explored, however, are such seventeenth-century religious phenomena as "the reinvention" of Chan Buddhism—a concerted effort to revive what were believed to be the traditional teachings, texts, and practices of "classical" Chan. And, until now, the role played by women in these religious developments has hardly been noted at all. Eminent Nuns is an innovative interdisciplinary work that brings together several of these important seventeenth-century trends. Although Buddhist nuns have been a continuous presence in Chinese culture since early medieval times and the subject of numerous scholarly studies, this book is one of the first not only to provide a detailed view of their activities at one particular moment in time, but also to be based largely on the writings and self-representations of Buddhist nuns themselves. This perspective is made possible by the preservation of collections of "discourse records" (yulu) of seven officially designated female Chan masters in a seventeenth-century printing of the Chinese Buddhist Canon rarely used in English-language scholarship. The collections contain records of religious sermons and exchanges, letters, prose pieces, and poems, as well as biographical and autobiographical accounts of various kinds. Supplemental sources by Chan monks and male literati from the same region and period make a detailed re-creation of the lives of these eminent nuns possible. Beata Grant brings to her study background in Chinese literature, Chinese Buddhism, and Chinese women’s studies. She is able to place the seven women, all of whom were active in Jiangnan, in their historical, religious, and cultural contexts, while allowing them, through her skillful translations, to speak in their own voices. Together these women offer an important, but until now virtually unexplored, perspective on seventeenth-century China, the history of female monasticism in China, and the contributionof Buddhist nuns to the history of Chinese women’s writing.
The Linji lu (Record of Linji) has been an essential text of Chinese and Japanese Zen Buddhism for nearly a thousand years. A compilation of sermons, statements, and acts attributed to the great Chinese Zen master Linji Yixuan (d. 866), it serves as both an authoritative statement of Zen’s basic standpoint and a central source of material for Zen koan practice. Scholars study the text for its importance in understanding both Zen thought and East Asian Mahayana doctrine, while Zen practitioners cherish it for its unusual simplicity, directness, and ability to inspire. One of the earliest attempts to translate this important work into English was by Sasaki Shigetsu (1882–1945), a pioneer Zen master in the U.S. and the founder of the First Zen Institute of America. At the time of his death, he entrusted the project to his wife, Ruth Fuller Sasaki, who in 1949 moved to Japan and there founded a branch of the First Zen Institute at Daitoku-ji. Mrs. Sasaki, determined to produce a definitive translation, assembled a team of talented young scholars, both Japanese and Western, who in the following years retranslated the text in accordance with modern research on Tang-dynasty colloquial Chinese. As they worked on the translation, they compiled hundreds of detailed notes explaining every technical term, vernacular expression, and literary reference. One of the team, Yanagida Seizan (later Japan’s preeminent Zen historian), produced a lengthy introduction that outlined the emergence of Chinese Zen, presented a biography of Linji, and traced the textual development of the Linji lu. The sudden death of Mrs. Sasaki in 1967 brought the nearly completed project to a halt. An abbreviated version of the book was published in 1975, but neither this nor any other English translations that subsequently appeared contain the type of detailed historical, linguistic, and doctrinal annotation that was central to Mrs. Sasaki’s plan. The materials assembled by Mrs. Sasaki and her team are finally available in the present edition of the Record of Linji. Chinese readings have been changed to Pinyin and the translation itself has been revised in line with subsequent research by Iriya Yoshitaka and Yanagida Seizan, the scholars who advised Mrs. Sasaki. The notes, nearly six hundred in all, are almost entirely based on primary sources and thus retain their value despite the nearly forty years since their preparation. They provide a rich context for Linji’s teachings, supplying a wealth of information on Tang colloquial expressions, Buddhist thought, and Zen history, much of which is unavailable anywhere else in English. This revised edition of the Record of Linji is certain to be of great value to Buddhist scholars, Zen practitioners, and readers interested in Asian Buddhism.
A modern Zen classic--reissued with new material: An introduction to the great tenth-century Chinese master, with translations of his key works. Yunmen Wenyan (c. 864–949) was a master of the Chinese Zen (Chan) tradition and one of the most influential teachers in its history, showing up in many famous koans—in one of which he’s credited with the famous line, “Every day is a good day.” His teachings are said to permeate heaven and earth, to address immediately and totally the state and conditions of his audience, and to cut off even the slightest trace of duality. In this classic study of Master Yunmen, historian and Buddhist scholar Urs App clearly elucidates the encompassing and penetrating nature of Yunmen’s teachings, provides pioneering translations of his numerous talks and dialogues, and includes a brief history of Chinese Zen, a biography of the master, and a wealth of resource materials.
A collection of three hundred koans compiled by Eihei Dogen, the thirteenth-century founder of Soto Zen in Japan, this book presents readers with a uniquely contemporary perspective on his profound teachings and their relevance for modern Western practitioners of Zen. Following the traditional format for koan collections, John Daido Loori Roshi, an American Zen master, has added his own commentary and accompanying verse for each of Dogen’s koans. Zen students and scholars will find The True Dharma Eye to be a source of deep insight into the mind of one of the world’s greatest religious thinkers, as well as the practice of koan study itself.
