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How Zen Became Chan: Pre-modern and Modern Representations of a Transnational East Asian Buddhist Tradition
July 29-31, 2022 | ONLINE, in collaboration with Yale University
International Conference
General Schedule
| DAY 1 – July 29 in North America = July 30 in Europe & Asia (please note the day difference!!!) |
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| Vancouver (PDT) 溫哥華時間 |
New York (EDT) 紐約時間 |
London (BST) 倫敦時間 |
Central Europe (CEST) 中歐時間 |
Beijing (CST) 北京時間 |
Tokyo (JST) 東京時間 |
|
| Opening | 17:00–17:05 | 20:00–20:05 | 01:00–01:05 | 02:00–02:05 | 08:00–08:05 | 09:00–09:05 |
| Panel 1 | 17:05–18:05 | 20:05–21:05 | 01:05–02:05 | 02:05–03:05 | 08:05–09:05 | 09:05–10:05 |
| Panel 2 | 18:15–19:30 | 21:15–22:30 | 02:15–03:30 | 03:15–04:30 | 09:15–10:30 | 10:15–11:30 |
| Panel 3 | 19:40–20:15 | 22:40–23:15 | 03:40–04:15 | 04:40–05:15 | 10:40–11:15 | 11:40–12:15 |
| Panel 4 | 20:20–21:00 | 23:20–00:00 | 04:20–05:00 | 05:20–06:00 | 11:20–12:00 | 12:20–13:00 |
| DAY 2 – July 30 (same day for North America, Europe & Asia) |
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| Vancouver (PDT) 溫哥華時間 |
New York (EDT) 紐約時間 |
London (BST) 倫敦時間 |
Central Europe (CEST) 中歐時間 |
Beijing (CST) 北京時間 |
Tokyo (JST) 東京時間 |
|
| Panel 5 | 06:00–06:40 | 09:00–09:40 | 14:00–14:40 | 15:00–15:40 | 21:00–21:40 | 22:00–22:40 |
| Panel 6 | 06:50–07:40 | 09:50–10:40 | 14:50–15:40 | 15:50–16:40 | 21:50–22:40 | 22:50–23:40 |
| Panel 7 | 07:50–09:00 | 10:50–12:00 | 15:50–17:00 | 16:50–18:00 | 22:50–00:00 | 23:50–01:00 |
| DAY 3 – July 31 (same day for North America, Europe & Asia) |
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| Vancouver (PDT) 溫哥華時間 |
New York (EDT) 紐約時間 |
London (BST) 倫敦時間 |
Central Europe (CEST) 中歐時間 |
Beijing (CST) 北京時間 |
Tokyo (JST) 東京時間 |
|
| Panel 8 | 06:00–06:50 | 09:00–09:50 | 14:00–14:50 | 15:00–15:50 | 21:00–21:50 | 22:00–22:50 |
| Panel 9 | 07:00–08:15 | 10:00–11:15 | 15:00–16:15 | 16:00–17:15 | 22:00–23:15 | 23:00–00:15 |
| Panel 10 | 08:20–09:30 | 11:20–12:30 | 16:20–17:30 | 17:20–18:30 | 23:20–00:30 | 00:20–01:30 |
| Closing | 09:40–10:00 | 12:40–13:00 | 17:40–18:00 | 18:40–19:00 | 00:40–01:00 | 01:40–02:00 |
Programme
| DAY 1 – July 29 NA / July 30 EU & Asia | |
| Opening | Welcoming Remarks from Co-hosts 主催迎迓: Jinhua Chen 陳金華 & Eric Greene 葛利尹 |
| Panel 1 | Revision and Reevaluation: Big Picture and Smaller Cases | 禅學修正：大圖景與小個案 (Chair: Sujung Kim; Co-discussants: John Jorgenson [1.1+1.2] & Kirill Solonin 索羅寧 [1.3+1.4+1.5]) |
| 1.1. T. Griffith Foulk (Sarah Lawrence 莎拉勞倫斯學院): Histories of Chan (Zen) | |
| 1.2. Alan Cole (Independent 獨立學人): Time for a Paradigm Change in Chan Studies? | |
| 1.3. IBUKI Atsushi 伊吹敦 (ToyoU 東洋大學): A Reconsideration of the Historical Significance of Heze Shenhui | |
| 1.4. Allan Yi Ding 丁一 (DePaul 帝寶大學): One Villain, Two Faces—Some Points of Contrast between Moheyan in the Judgement and Moheyan in Tibetan Sources | |
| 1.5. YAN Shiwei 嚴世偉 (PekingU 北大): Re-evaluating Baotang School | |
| Panel 2 | Transformation from Chinese Chan to Japanese Zen: The Unfolding of Chan/Zen in Japan and Its Research Characteristics | 從中華禅到日本禅：禅在日本的展開及其研究特色 (Chair: Marta Sanvido; Co-discussants: Juhn Ahn [2.1+2.2+2.3] + George Keyworth 紀強 [2.4+2.5+2.6]) |
| 2.1. HE Yansheng 何燕生 (Koriyama Women’s U 郡山女子大學/KyotoU 京都大學): 作為中國學的禪研究――京都大學的中國禪宗史研究管窺 | Chan Studies as Chinese Studies: A Study of Chinese Chan History at Kyoto University | |
| 2.2. DEGUCHI Yasuo 出口康夫 (KyotoU 京都大學): Self as Anything: Dōgen on Self and World | |
| 2.3. OGAWA Takashi 小川隆 (Komazawa 駒澤): 唐宋禅思想史と日本の禅――鈴木大拙の視点を借りて | |
| 2.4. ISSHIKI Daigo 一色大悟 (TokyoU 東京大學): 東京帝国大学における禅僧たちの近代仏教学――とくに原始仏教への視線に注目して― | |
| 2.5. YANAGI Mikiyasu 柳幹康 (TokyoU 東大): 論白隱慧鶴禪法的實踐體系及其背 | |
| 2.6. SHIGETA Michi 重田みち (Kyoto U. of the Arts 瓜生山学園): 鈴木大拙・久松真一が東アジアの美術・藝能に見た「禅」なるものを検証する | |
| Panel 3 | Modern Zen | 現代禅 (Chair: Jiang Wu 吳疆; Discussant: Jiang Hainu 蔣海怒) |
| 3.1. John Jorgensen (Independent 獨立學人): Zengaku: The Foundations of Modern Zen Scholarship | |
| 3.2. Marta Sanvido (UC Berkeley 加大柏克萊): The Forgotten Zen Lineage: Past Heterodoxies, D.T. Suzuki, and the Making of Modern Japanese Zen in the Manuscript Collection of the Matsugaoka Bunko Archives | |
| 3.3. Chris Goto-Jones (UVic 維多利亞大學): Sitting with the Death of a Tree: On the Emergence of Eco-Chaplaincy from Chan Buddhism | |
| Panel 4 | Monks and Monarchs: Political Dimensions of Chan Practices | 禪僧與國主：禅之政治內涵 (Chair: Chris Goto-Jones; Discussant: Allan Yi Ding 丁一) |
| 4.1. Kevin Buckelew (NorthwesternU 西北大學): The Chan Master as Cosmic Sovereign | |
| 4.2. LI Tong 李 曈 (ShenzhenU 深圳大學): 何以報君恩——《建中靖國續燈錄》中的政教關係想像 | |
| 4.3. WANG Jie 王潔 (TsinghuaU 清華): 正統性的互證：石頭宗與五代南方政權關係 | |
| DAY 2 – July 30 | |
| Panel 5 | Doctrines | 義理 (Chair: Garance Chao ZHANG 張超; Co-discussants: Kirill Solonin 索羅寧 [5.1] + Li Zijie 李子捷 [5.2 + 5.3]) |
| 5.1. GONG Jun 龔雋 (Sun Yat-senU 中山大學): 《楞嚴經》與唐宋禅門中的頓與漸 | |
| 5.2. Albert Welter 魏雅博 (Arizona 亞利桑那): Doctrinal Engagements and Disengagements: Yongming Yanshou and His Legacies | |
| 5.3. Raji C. Steineck (ZurichU 蘇黎世大學): Translating Zen into Philosophy: The Case of Dōgen’s Uji | |
| Panel 6 | Textual Issues | 尋章摘句 (Chair: Sung Ha YUN; Discussant: HUANG Yi-hsun 黃繹勳) |
| 6.1. Imre Galambos 高奕睿 (Cambridge 劍橋): Codicological observations on Chan manuscripts from Dunhuang | |
| 6.2. TONG Ran 通然 (PekingU 北大): 《觀心論》的版本問題 | |
| 6.3. Laurent Van Cutsem (Ghent 根特): Chan/Zen and the Art of Quoting: On the Surviving Fragments of the Nonextant Tenth Juan of the Baolin Zhuan 寶林傳 in the Keitoku Dentō Shōroku 景德傳燈抄錄 and Their Relationship with the Zutang Ji 祖堂集 | |
| 6.4. Kirill Solonin 索羅寧 (RenminU of China 人大): Textual Evidence for the Chan Transmission in Xixia 西夏 | |
| Panel 7 | Crossfire and Crossborder: Mutual Mirroring and Debates | 交火與跨境：互鑑與禅諍 (Chair: Kong Yan 孔雁; Discussant: Hou Xiaoming 侯笑明 [7.1+7.2+7.5] & LI Huawei 李華偉 [7.3]+Tom Newhall [7.4+7.6]) |
| 7.1. DING Kehan 丁可含 (EdinburghU 愛丁堡大學): The Spatial Orientation of Chan Rituals: Bridging Buddhist Monastic Practices with Chinese State Rites in Medieval China | |
| 7.2. Jiang Wu 吳疆 (Arizona 亞利桑那): Mārga and the Way: The Meaning of the Term “Dao-learners (Xuedaoren 學道人)” in Huangbo Xiyun’s 黃檗希運 Chuanxin Fayao 傳心法要 [Essential Meaning of Mind Transmission] Compiled by Pei Xiu 裴休 (791-864) | |
| 7.3. LI Chunying 李春穎 (ChinaU of Political Science & Law 中國政法大學/UBC): 宋代儒佛之辯中的心與覺 | Mind and Awakening in the Debate between Neo Confucianism and Buddhism) | |
| 7.4. Stephan Kigensan Licha (UHeidelberg 海德堡): The Zen of Mahāvairocana: Reconsidering the Taxonomy of Zen in Early Medieval Japan | |
| 7.5. Juhn AHN 安俊泳 (Michigan 密歇根大學): Sudden Awakening Makes Precepts Perfect: Ven. Seongcheol’s (1912-1993) Not-so-unorthodox Seon Doxography | |
| 7.6. Seong Uk KIM (Columbia 哥倫比亞大學): The Sŏn Buddhist Debate in the Late Chosŏn | |
| DAY 3 – July 31 | |
| Panel 8 | Letters as Ladders?: Literature and Chan Enlightenment | 以文字為階?：禅悟與文學 (Chair: Amanda Goodman; Discussant: Imre Galambos 高奕睿) |
| 8.1. LI Huawei 李華偉 (Henan NormalU 河南師大): 天台止觀與語言三昧——再談中晚唐江左詩僧群體“以文藝誘入佛智”現象 | Tiantai Serenity-Contemplation and the Language Samadhi: Narrative of “Inducing Buddhist Wisdom with Literature and Art” among Monastic Poets in Eastern China in Mid-Late Tang Dynasty | |
| 8.2. Marcel Werbik 韋馬策 (JagiellonianU 波蘭亞捷隆大學): The Spectrum of Chan Normativity within The Poems from the Cold Mountain (Hanshan shi) and Its Reception | |
| 8.3. Garance Chao ZHANG 張超 (EPHE 法國高等研究院): “宗門隨筆”與日本江戶禪學對中國宋元禪文獻的再造 | “Shûmon zuihitsu” (Chan Miscellanea) and Edo Zen scholarship’s reinvention of Song-Yuan Chan literature | |
| 8.4. Yanfei ZHAO 趙燕飛 (SOAS 倫敦大學亞非學院): Thick Translation and modern representation of Chan: An analysis of three English translations of the Platform Sūtra based on Dunhuang manuscript versions | |
| Panel 9 | Identity Building vs Networks Construction 身份認同與網絡構建 (Chair: LI Chunying 李春穎; Co-discussants: Morten Schlütter [9.1+ 9.4+9.6] & Chen Huaiyu 陳懷宇 [9.2+9.3+9.5]) |
| 9.1. Yi-hsun HUANG 黃繹勳 (ShanghaiU 上海大學): The Story of Zhenru Monastery’s Conversion to the Chan Sanfeng Lineage | |
| 9.2. JIANG Hainu 蒋海怒 (Zhejiang Sci-TechU 浙江理工大學): 墓誌所見唐代世族夫人習禪風尚 | |
| 9.3. KONG Yan 孔雁 (SASS 上海社會科學院): 宋代曹洞宗的社會網絡 | |
| 9.4. Lu ZHANG (Arizona 亞利桑那): “A Separate Transmission” to “An All-Embracing Teaching”: A Study on the “Sages and Worthies as Buddhist Incarnations” in Song Denglu Works | |
| 9.5. ZHANG Fu 張芾 (Fudan 復旦): 張士誠據吳時期禪僧仲銘克新的文學交遊與政治 | Writing and Compiling in Chan Temple at the End of Yuan (1333–1368): Literary Associations and Political Personality of Zhongming Kexin 仲銘克新 | |
| 9.6. Michaela Mross (Stanford 斯坦佛): Remembering Keizan Jōkin: Communal Memory and Founder Worship in Kōshiki | |
| Panel 10 | Make (More) Sense of Meditation 嚐禅 (Chair: Raji Steineck; Discussant: Eric Greene 葛利尹) |
| 10.1. Michel Mohr (Hawai‘iU 夏威夷): Mindfulness with Breathing Redefined: Insights from a Fifth-century Afghan Compiler | |
| 10.2. Tom Newhall (UCLA 加州大學洛杉磯分校): The Connoisseurship of Higher Mental States: A new Look at Chan Kanhua and Gong’an Practice | |
| 10.3. Morten Schlütter (Iowa 愛荷華): The Silent Illumination Versus Kanhua Meditation “Debate” Revisited | |
| 10.4. Sam van Schaik 薛克 (British Library 大英博物館): Meditation Practices in Tibetan and Chinese Chan Manuscripts from Dunhuang | |
| 10.5. Sung Ha YUN (St. Olaf 聖奧拉夫學院): Sot’aesan’s Re-invention of Kanhwa Meditation in Wŏn Buddhism | |
| 10.6. HOU Xiaoming 侯笑明 (EPHE 法國高等研究院): Meditation Numbers: Making Sense of Meditation as a Type of Knowledge in Early Medieval China | |
| Closing | More Discussion 意未盡: Co-chaired by Eric Greene 葛利尹 & Jinhua Chen 陳金華 |
