By Bernard Faure
The essays during this quantity try and position the Chan and Zen culture of their ritual and cultural contexts, quite a few facets heretofore mostly (and unduly) neglected. specifically, they exhibit the level to which those traditions, regardless of their declare to strong point, have been indebted to bigger tendencies in East Asian Buddhism, reminiscent of the cults of icons, relics and the monastic robe.The e-book emphasises the significance of formality for a formal realizing of this allegedly anti-ritualistic kind of Buddhism. In doing so, it deconstructs the Chan/Zen 'rhetoric of immediacy' and its ideological underpinnings.
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Additional info for Chan Buddhism in Ritual Contexts (Routledgecurzon Studies in Asian Religion)
1981. Zen-Man Ikkyu¯. Harvard Studies in World Religions 2. : Scholars Press. Sasaki, Ruth Fuller, trans. 1975. The Recorded Sayings of Ch’an Master Lin-chi Hui-chao of Chen Prefecture. Kyo¯to: The Institute for Zen Studies. Sasaki, Ruth Fuller, Yoshitaka Iriya and Dana R. Fraser, trans. 1971. A Man of Zen: The Recorded Sayings of Layman P’ang. New York: Weatherhill. Schlu¨tter, Morten. 1989. ‘A Study of the Genealogy of the Platform Su¯tra’. Studies in Central and East Asian Religions 2: 53–114.
20, 2: 128. Heine, Steven. 1989. ‘Do¯gen and the Japanese Religio-Aesthetic Tradition’. ) 22, 1: 71–95. Heine, Steven. 1994a. Do¯gen and the Ko¯an Tradition: A Tale of Two Sho¯bo¯genzo¯ Texts. Albany: SUNY Press. Heine, Steven. 1994b. ‘Critical Buddhism (Hihan Bukkyo¯) and the Debate Concerning the 12-Fascicle and 75-Fascicle Sho¯bo¯genzo¯ Texts’. Japanese Journal of Religious Studies 21, 1: 37–72. Heine, Steven. 1996. ‘Putting the Fox Back into the “Wild Fox Ko¯an”: The Intersection of Philosophical and Popular Religious Elements in the Ch’an/Zen Ko¯an Tradition’.
Another essay that reflects the intense symbolic reinterpretation that went on in So¯to¯ (and to a lesser extent in other schools of Japanese Zen) is Faure’s study of the symbolism of the monastic robe (Sanskrit. ka¯saya; Jpn. kesa). The transmission of the robe in Chinese Chan was˙ studied years ago by the late Anna Seidel, in a seminal essay unfortunately yet unpublished, and more recently by Wendi Adamek. Faure pursues this question in the case of medieval Japan, but follows another line of inquiry – namely: Why did the monastic robe become the symbol par excellence of the Dharma, superseding other symbols and relics to occupy a preeminent place in Buddhist imagination?
Chan Buddhism in Ritual Contexts (Routledgecurzon Studies in Asian Religion) by Bernard Faure