(ProQuest: ... denotes non-US-ASCII text omitted.)Jiang Wu, Leaving for Rising Sun: Chinese Zen Master Yinyuan & in Early Modern East Asia Oxford New York: Oxford University Press, 2015. 384 pages. Hardcover, $105.00; paperback, $36.95. isbn 9780199393121 (hardcover); 9780199393138 (paperback).THE NARRATIVE set forth in Leaving for Rising Sun is ambitious comprehensive with breadth of methodological analysis depth derived from meticulous archival research. It cover events leading up to arrival of Chinese Chan master Yinyuan Longqi ... (Jp. Ingen Ryuki, 1592-1673) in Japan in 1645; establishment of Manpukuji ... in Uji, as head monastery of new, Japanese Zen tradition, Obakushu ... via temples in Nagasaki serving Chinese immigrants, many from Fuqing county ... in Fujian province ... in 1661; influence eleven Chinese abbots exerted in Edo-era (1603-1868) Japan until 1740 or 1768. In several respects, Leaving for Rising Sun is follow-up volume to Wu (2008), research in both monographs is derived from Jiang Wu's 2002 PhD dissertation. The title, Leaving for Rising Sun, is somewhat misleading because, strictly speaking, only two chapters out of seven, plus dynamic introduction thoughtprovoking conclusion, concern life, times, impact of Yinyuan Longqi in China before he left to embark upon legendary career in Japan. The main goals of this are: 1. to investigate Yinyuan and delineate contour of his Zen mission in context of early modern Sino-Japanese history; 2. to place Yinyuan's Zen mission within multiple religious, political, cultural contexts as spiritual leader, political representative, writer of belles lettres (243); 3. to demonstrate that a complete subversion of China-centered world-view only happened after both countries were challenged by intrusion of Western powers, even if the seed of changes was already planted in early modern time (266-76).What separates Leaving for Rising Sun from Japanese secondary studies of history of Zen Buddhism (for example, Ibuki 2001) Helen Baroni's two excellent books (2000; 2006) on subject of Obaku Zen Buddhism Tetsugen Doko ... (1630-1682) is expressed in subtitle: Chinese Zen Master Yinyuan & in Early Modern East Asia. Rather than emphasizing significance of converts or disciples who promoted novel Obakushu practices in Japan-recitation of buddha Amitabha's name (nembutsu ...), southeastern Chinese, Ming-style pronunciation of scriptures spells during regulated recitation regimen (Minchofu bonbai ...), even vegetarian diet (fucha ryori ...) or drink (sencha ...) at Manpukuji or other Obakushu temples-this focuses on Chinese abbots.Between 1661 1740, eleven Chinese abbots of Manpukuji were welcomed by bakufu twenty-one times at Edo castle. At least one intellectual, Ogyu Sorai ... (1666-1728), was delighted to practice his colloquial Chinese (3-5) with these individuals. Yinyuan Longqi his Chinese disciples, therefore, influenced both Edo-era Japanese Zen Buddhist monastics with their claim to have conveyed to Japan authentic transmission of Rinzai Zen Buddhism-through publication of Feyin Tongrong's ... (Jp. Hiin Tsuyo, 1593-1661) Strict Transmission of Five Chan Lamps (Ch. Wudengyantong; Jp. Goto gento ...) in Japan in 1657- and, perhaps more significantly, because Yinyuan Chinese abbots of Manpukuji stimulated intellectuals to attentively engage with what Benjamin Elman has called an East Asian community of textual scholars who specialized in empirical research philological studies of Chinese classics (2008)-connected through Nagasaki trade or what Wang Yong (1999) calls book road-to respond to Authenticity Crisis that challenged classical Chinese notions of universal discourse, which still sets center (China) apart from periphery (so-called barbarians). …
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