關於愛，我是個小學生。

Each student will be required to give three oral Class Presentations of 10 minutes each.  Each student will also submit  one written papers of 15-20 pages each.  The written paper can relate closely to one of the topics the student has chosen for the oral presentations.

Nov. 10: 2. Biography and Autobiography in Chan and Zen

Reading assignments:

1. Wu Pei-yi, The Confucian’s Progress, chapter 4, “Buddhist Testimonies” on Yuan dynasty Chan autobiography,

2. Wu Pei-yi, The Confucian’s Progress, chapter 6, “”The Spiritual Autobiographiy of Te-ching (1546-1623) on Hanshan Deqing.

3. M. Levering, “Was there Religious Autobiography in China before the Thirteenth Century: The Ch’an Master Ta-hui Tsung-kao (1089-1163) as Autobiographer.” The Journal of Chinese Religions, No. 30, 2002, pp. 97-122.

Additional Readings if you are writing a paper on this topic:

For Hanshan Deqing’s autobiography in English, please use “Autobiography and Maxims of Master Han-shan (1546-1623),” Text translated by Upasaka Richard Cheung, and paraphrased by Rev. Chuan Yuan (Ming Zhen) Shaka OHY (Order of Hsu Yun)

http://enlight.lib.ntu.edu.tw/FULLTEXT/JR-MISC/misc140441.pdf

Also, see Beata Grant, “Writing Oneself into the Tradition: The Autobiographical Sermon of Chan Master Jizong Xingche (b. 1606),” in Gendering Chinese Religion: Subject, Identity and Body, ed. By Jinhua Jia, Xiaofei Kang, and Ping Yao. Beata Grant’s essay is chapter 2. (This is in the course Dropbox.)

For comparison with the assigned figures in Chinese Chan, the autobiographical writings of Zen Master Hakuin Ekaku (1685-1768) are very useful and important. See Hakuin Ekaku, Wild Ivy, Norman Waddell, trans., Wild Ivy.

In addition, everyone who is writing a paper on this should read John C. Maraldo, “Rousseau, Hakuseki, and Hakuin: Paradigms of Self in Three Autobiographers.” In Roger Ames et al. ed., Self as Person in Asian Theory and Practice, 1994 – pp. 57-82. This is also in the course Dropbox.

Questions:

1. What are the various kinds of biographical, autobiographical and life writing in China before 1900?

2. How would you define or describe the concept of “spiritual autobiography?” According to Wu Pei-yi, and Miriam Levering, which Chan and Zen masters about whom we have read offer a “spiritual autobiography” to their listeners and/or readers? What did they intend to offer their listeners and readers? How is their writing about themselves “spiritual writing?”

3. Do you consider the examples we have read to be “autobiographies” or “spiritual autobiographies? How would you define “autobiography” and “spiritual autobiography”? Are spiritual autobiographies being written in Chinese today?

4.What social and cultural conditions make the appearance of “spiritual autobiographies” possible or likely?

Presentation #4: Chris Chou -1 (nov.10, mon)

Presentation #5: Django Hu -1

Presentation #6: Teresa Yao -1

Nov. 17: 4. Dahui Zonggao and his Influence on Chan, Zen and Son

Assigned Readings:

ML “Dahui Zonggao (1089-1163): The Image Created by his Stories about Himself
and his Teaching Style,” in Dale S. Wright and Steven Heine, eds. Zen Masters,
New York: Oxford University Press, 2010.

ML “Miaodao and her Teacher Dahui,” in Buddhism in the Sung Dynasty, edited by
Peter N. Gregory and Daniel A. Getz, Jr. (Kuroda Institute Studies in East
Asian Buddhism 13, Honolulu: U. of Hawaii Press), 1999, pp. 188-219.

Morten Schlütter, “On the History and Evolution of Koan Introspection in Chinese Chan”

Additional Readings if you are writing a paper on this topic:

1.The book entitled The Koan: Texts and Contexts in Zen Buddhism, edited by Steven Heine and Dale S. Wright contains important these essays:

a. T. Griffith Foulk, “The Form and Function of Koan literature: a historical overview.” In The Koan.

b.Morten Schlütter, "Before the empty eon" versus "A dog has no Buddha-nature": Kung-an use in the Tsʻao-tung tradition and Ta-hui’s Kung-an introspection Chʻan. In The Koan.

2. Morton Schlutter’s essay called “Silent Illumination [etc.]” in Buddhism in the Sung is useful. (This essay is in Dropbox.)

Questions:

1. What is meant by gongan, and what is meant by huatou?

2. What is the difference between the two?

3. How does Dahui Zonggao describe, or instruct his students in, gongan practice?

4.What arguments do historians make as to why Dahui promoted and advocated gongan practice?

5.What criticisms did Dahui level at “silent illumination” Chan?

6.What criticisms could one level at Dahui and kan huatou Chan?

Presenntations on Guanyin and Compassion: (for questions, see above)

Presentation #7: Shi Daofu -1

Presentation #8: Mei-Feng Yang -1

Presentation #9: Kwok Jie Li -1

Presentations on Koan , Huatou, and Silent Illumination

Presentation #10: Jens -2

Presentation #11: Su Ying-rui -2

Presentation #12: Chris Chou-2 (nov. 17, mon)

Dec. 12: 8. Buddhism, Gender, Men and Women

Assigned Readings:

John Powers, A Bull of a Man, pp. 1-66 and 226-232. Also Appendix I and Appendix II.

Reiko Ohnuma, Ties That Bind: Maternal Imagery and Discourse in Indian Buddhism, p. 3-133.

Additional readings:

Naomi Appleton, “In The Footsteps Of The Buddha? Women and the Bodhisatta Path in Theraväda Buddhism”

Galen Amstutz, “Ambivalence Regarding Women and Female Gender in Pre-modern
Shin Buddhism”

Questions:

Presentation #21 Lucy Chang -3

Presentation #22 Chris Chou -3 (dec. 8, mon)