說《湯在啻門》論氣一節文字

This paper provides a 'thick description' (using Clifford Geertz's notion) of " *Tang zai Chi/Di men " , which is part of the Tsinghua Manuscripts. Exploring its communicative dimensions and analysing the interplay between text and performance, this paper reconstructs the social use of " *Tang zai Chi/Di men " in the discourse of the time. The manuscript text records an imagined dialogue held at the Chi/Di Gate between King Cheng Tang and his famous official, Yi Yin, consistently introduced as 'minor minister'. The text is highly patterned and presents a conversation about the 'innately good doctrines of old and their actuality in the present'. The conversation is framed by an introductory formula commonly seen in textualised " Shu " traditions, as well as a final appraisal, which concludes the text in 'dramatic' terms (using Helmut Utzschneider's notion). The text is rhymed while the items under discussion are presented as catalogues, suggesting completeness. The well-balanced composition is at odds with the seemingly meagre content of the text, staging oddly empty phrases that leave the modern reader rather puzzled. By drawing on content-form and communication theories, and considering its performative dimensions, this paper probes the apparent conflict between the content and the form and reconstructs the strategies of Warring States communities to develop meaning through patterned text. Once contextualised, this rather peculiar text serves as a reference for meaning-construction of performance texts in the intellectual landscape of the Warring States period (ca. 453–222 BC) more globally.

in: Li Xueqin 李學勤、Sarah Allan 艾蘭、Michael Lüdke 呂德凱 (eds.) 主編, Qinghuajian yanjiu 3: ‘Qinghua Daxue cang Zhanguo zhujian 5’ guoji xueshu yantaohui lunwenji 清華簡研究（第三輯）——《清華大學藏戰國竹簡（伍）》國際學術研討會論文集, Shanghai: ZhongXi shuju 中西書局, 2019, pp. 194-221

The spate of texts excavated in the last decades from Warring States and Han tombs have revealed, among many other things, a particular feature of early Chinese texts which has not been equally well preserved in the Han editions of the otherwise quite reliably transmitted texts. The range of literary forms of argument used in many of the excavated texts is generally broader, richer and more diverse than the literary forms we find in most of the received record. The following chapter identifies and analyses literary forms of argument in the text Tang zai Chimen 湯在啻門 from the Tsinghua Collection. The text will first be displayed in an analytical presentation, followed by a translation, the respective literary forms will then be introduced and analysed one by one, followed by a diagrammatic presentation and final discussion.

Religions, 2021

This paper examines Chán master Jìngxiū’s preface to the original Zǔtáng jí in one scroll, which was presented to him by Jìng and Yún at the Zhāoqìng monastery in Quánzhōu around the mid-tenth century. Building on a recent TEI-based edition, it offers an annotated translation and comprehensive analysis of the preface, with special attention to its structure, linguistic features, and issues of intertextuality. The essay focuses on elements of textual history, the possible incentives behind the compilation of the Zǔtáng jí, and Jìngxiū’s perception of the text. Most importantly, this study investigates in detail two idiomatic expressions used by Jìngxiū (i.e., “[cases of] shuǐhè easily arise”; “[the characters] wū and mǎ are difficult to distinguish”), showing their significance for understanding the preface. In addition, we demonstrate that further research is needed to support the hypothesis according to which the original Zǔtáng jí would correspond to the first two fascicles of the received Goryeo edition of 1245. Eventually, this article serves as the first part of a research summary on the textual history of the Zǔtáng jí aimed at facilitating further studies on this highly important Chán text. Keywords: Zǔtáng jí; Chán master Jìngxiū; Zhāoqìng monastery; Quánzhōu; Chán; Chán Buddhist literature; lamp records; Goryeo Buddhist canon

Religions, 2021

Abstract: This paper examines Chán master Jìngxiū’s preface to the original Zǔtáng jí in one scroll, which was presented to him by Jìng and Yún at the Zhāoqìng monastery in Quánzhōu around the mid-tenth century. Building on a recent TEI-based edition, it offers an annotated translation and comprehensive analysis of the preface, with special attention to its structure, linguistic features, and issues of intertextuality. The essay focuses on elements of textual history, the possible incentives behind the compilation of the Zǔtáng jí, and Jìngxiū’s perception of the text. Most importantly, this study investigates in detail two idiomatic expressions used by Jìngxiū (i.e., “[cases of] shuǐhè easily arise”; “[the characters] wū and mǎ are difficult to distinguish”), showing their significance for understanding the preface. In addition, we demonstrate that further research is needed to support the hypothesis according to which the original Zǔtáng jí would correspond to the first two fascicles of the received Goryeo edition of 1245. Eventually, this article serves as the first part of a research summary on the textual history of the Zǔtáng jí aimed at facilitating further studies on this highly important Chán text. Keywords: Zǔtáng jí; Chán master Jìngxiū; Zhāoqìng monastery; Quánzhōu; Chán; Chán Buddhist literature; lamp records; Goryeo Buddhist canon

Textual heritage of Tangut Buddhism can be distributed among the so-called "textual clusters", which in turn can be seen as rudiments of the circulation of their respective "schools" (zong 宗 in case of Sinitic Buddhism). The congruence between various "schools" of Sinitic Buddhism and Tangut excavated materials is not straightforward, but allows an attempt towards Tangut doctrinal taxonomy, which can partially account for the Tangut Buddhist history 1. The task of recreating the history of Buddhism in Xixia is further complicated by the absence of Tangut emic Buddhist historical records. Furthermore, the Chinese sources generally neglect Buddhist aspects and concentrate on the issues of Confucianism among the Tanguts. An image of Tangut civilization thereby created is detached from historical reality as it emerges from the excavated texts, which reveal an overwhelming domination of Buddhist materials over the so called "secular" texts. That is, excavated materials clearly demonstrate domination of Buddhism in Xixia, both in terms of repertoire and quantity. Even theoretically Confucian compositions, such as the "Ode for the Reconstruction of the State Academy" contain pronounced Buddhist overtones 2. The study of texts pertaining to the realm of Tibetan Buddhism in Xixia is facilitated by a greater variety of extant Tangut texts and availability of a variety of Tibetan historical and biographical records added up by transmission lineages preserved within the excavated texts 3. Despite being scattered in various historical compositions and biographical accounts, corroboration of the historical data with the available repertoire of Tangut texts allows constructing a fairly reliable framework for the development of Tibetan Buddhism in Xixia. The case of Sinitic Buddhism is more complicated, since the nature of the texts is such that they do not include historical records or transmission lineages. That is, the research of Sinitic Buddhism in Xixia requires addressing the surviving texts as historical sources, although they have not been intended as such by their authors. We have very few cases allowing a juxtaposition of Tangut texts of Sinitic Buddhism against Chinese Buddhist records, therefore most of our historical reconstructions derive from internal evidence provided by the close readings of the texts, and is only partially furnished by the study of the "historical sources", such as Buddhist epigraphy. Basic premise is that it is already clear that many texts in Xixia circulated in alternative translations, and are thus representative of various pathways in which both Sinitic and Tibetan Buddhism found its way into the Tangut realm. Otherwise, Tangut translations of Buddhist texts are essentially faithful to the originals. Experience tells that most of the quotations from fundamental sūtras and treatises are generally identifiable in the originals, though not necessarily in the standard modern editions. Given the importance of Huayan Chan tradition in Tangut Buddhism, circulating around the figure of Guifeng Zongmi 圭峰宗密 (780-841), it is important to consider quotations from his works in other Tangut compositions, both translated and locally composed, to clarify the issues of transmission of his texts among the Tangut. These texts had been originally studied, but various minute details continue to emerge in the process of reexamination. The texts discussed here include the Tangut version of the Zhu shuo Chan yuan zhuquan jidu xü 諸說禪源諸詮集都序 (Tangut: rjur 1 tshji̱ j 1 śjã 1 ɣjow 1 śio̱ 1 gu 2 bu 1 T.48, no 2015, henceforth Chan Preface), and quotations from this texts identified in a Tangut local composition Dharma gate of Mind-Ground nji̱ j 1 ljɨ ̣ 2 tsji̱ r 1 ɣa 1 (Catalog no. 645). Connected with this is a brief study of the Tangut version of the Chan Preface, i.e. Zhonghua chuan xindi chan men shizi chengxi tu 中華傳心地禪門師資承襲圖 (X.63 no 1225), which is available in alternative translations and quotations in a composition known as The Mirror tjɨ ̣j 2 The Mirror is identified as a translation of a Liao period doctrinal taxonomy text Jingxin lu 鏡心錄 by Yuantong

Journal of Chinese Philosophy, 2008

Database of Medieval Chinese Texts, 2020

MS Word/PDF copy of a TEI-based edition of Chán Master Jìngxiū's 淨修禪師 preface to the Zǔtáng jí 祖堂集 (K.1503) published on the Database of Medieval Chinese Texts.

Religions

Zhi Qian (支謙, fl. ca. 220–257 CE), a prolific Yuezhi-Chinese translator of Indian Buddhist scriptures into Chinese, is widely known for his broad range of styles and terminology. For several decades, his translation activities and his legacy in the history of Chinese Buddhist literature have been a rich field of research, particularly within the context of the transmission of Buddhism from India to China. In the present article, as a follow-up study to “Buddhism for Chinese readers: Zhi Qian’s Literary Refinements in the Foshuo pusa benye jing,” recently published by the authors in this journal, we offer additional reflections on distinctive features of Zhi Qian’s language. We focus on four unusual and interesting renderings in the Foshuo pusa benye jing (佛說菩薩本業經, T. 281), namely (1) santu 三塗; (2) shezui 捨罪; (3) kong 空, wu xiang 無想 and bu yuan 不願; and (4) sishi buhu 四時不護. Through an analysis of these words and phrases, we discuss Zhi Qian’s translation techniques and lexical idiosyn...

This paper is an annotated record of Qiang references in the Book of Han (汉书), as found in chapters 1-78. Part 2 (forthcoming) covers chapters 79-99.