Jinhua Jia is an adjunct professor. She has been an associate professor/professor at Xiamen University, City University of Hong Kong, The Hong Kong Polytechnic University, and University of Macau. She specializes in early to medieval Chinese humanities.
摘要
In this article, I aim to resolve these controversies using methods derived from philology, history, and religious studies. First, I present evidence to disperse one by one the doubts concerning the dating of the ZTJ and recon5rm that the whole text, except for the possible expansion of the existing entries on Korean monks and the possible addition of some new ones, was completed in 952, about a quarter century before the Song conquered Nantang in 975 and then uni5ed the nation in 979. I then examine the sources of the ZTJ and the intertextuality between this text and other Five Dynasties and early Song collections, such as the Zongjing lu 宗鏡錄 (Records of the Source Mirror; hereafter ZJL),4 the Song gaoseng zhuan 宋高僧傳 (Song Biographies of Eminent Monks; hereafter SGSZ),5 and the Jingde chuandeng lu 景德傳燈錄 (Jingde Records of the Transmission of the Lamp; hereafter CDL),6 thereby demonstrating that the main body of classical Chan literature was not created by Song monks, but was gradually formed from the mid-Tang period through that of the Five Dynasties. Finally, by discussing the formulation of the “iconoclastic” imagery of the classical Chan masters and the genealogical history of this tradition, I conclude that this was not a product of the imagination of Song monks, but was constructed mainly by Chan monks of the late Tang and Five Dynasties periods, whose creative forces and tremendous contributions to the Chan tradition during the Tang–Song transition have been largely overlooked.
目次
The Dating of the ZTJ 2 The Shaping of Classical Chan Literature 10 The Formulating of Classical Chan Imagery and History 17 Concluding Remarks 21 Abbreviations 22 References 23
