The Northern Song poet He Zhu is best known for his lyrics (ci) but also produced shi poetry of subtlety, wit, and feeling. This study examines the latter as a response to the options available to a late-eleventh century writer in the pentametrical and heptametrical forms of Ancient Verse, Regulated Verse, and Quatrains. Numerous comparisons are made with Su Shi, Huang Tingjian, Du Fu, and other important writers. In a major advance over previous methodologies, the author uses a clear system of metrical notation to show how sound patterns reveal the poet's artistic and emotional intentions. This innovation and the author's other meticulous explorations of He Zhu's artistry allow us to experience Chinese poetry as never before. From the reader's report: "not just an excellent study of an individual poet but also a model of reading the language of classical Chinese poetry. [..] opens up a world of interpretive territory heretofore seldom explored."

Two Voices in One: Essays in Asian and Translation Studies is a collection of papers by eight scholars of international standing. Concentrating on what really makes Asian and Translation Studies fascinating and worth one’s while, it opens the reader’s eyes to new horizons, horizons not found in collections or monographs that look at either discipline in isolation. In going through the collection, the reader will see how a translation problem can rear a “yellow-ochre head,” why a Chinese garden can become a source language text, and in what way a commentary can shine with “Multiflorate Splendour.” Emerging from the surreal world, the reader must be prepared, first to have his/her breath taken away by a translation project on a truly grand scale, then to see the difference between the page and the stage, and finally to be amazed by the speed at which computer-aided translation has been developing. With equal amazement, the reader will learn that Chinese can sometimes be more effectively taught, not through Chinese, but through translation, and that the Greek philosopher Aristotle and the Chinese philosopher Mencius are linked, not only by philosophy, but also by translation.

Chinese Buddhist monks of the Song dynasty (960–1279) called the irresistible urge to compose poetry “the poetry demon.” In this ambitious study, Jason Protass seeks to bridge the fields of Buddhist studies and Chinese literature to examine the place of poetry in the lives of Song monks. Although much has been written about verses in the gong’an (Jpn. kōan) tradition, very little is known about the large corpora—roughly 30,000 extant poems—composed by these monastics. Protass addresses the oversight by using strategies associated with religious studies, literary studies, and sociology. He weaves together poetry with a wide range of monastic sources and in doing so argues against positing a “literary Chan” movement that wrote poetry as a path to awakening; he instead presents an understanding of monks’ poetry grounded in the Song discourse of monks themselves. The work begins by examining how monks fashioned new genres, created their own books, and fueled a monastic audience for monks’ poetry. It traces the evolution of gāthā from hymns found in Buddhist scripture to an independent genre for poems associated with Chan masters as living buddhas. While Song monastic culture produced a prodigious amount of verse, at the same time it promoted prohibitions against monks’ participation in poetry as a worldly or Confucian art: This constructive tension was an animating force. The Poetry Demon highlights this and other intersections of Buddhist doctrine with literary sociality and charts productive pathways through numerous materials, including collections of Chan “recorded sayings,” monastic rulebooks, “eminent monk” and “flame record” hagiographies, manuscripts of poetry, Buddhist encyclopedia, primers, and sūtra commentary. Two chapter-length case studies illustrate how Song monks participated in two of the most prominent and conservative modes of poetry of the time, those of parting and mourning. Protass reveals how monks used Chan humor with reference to emptiness to transform acts of separation into Buddhist teachings. In another chapter, monks in mourning expressed their grief and dharma through poetry. The Poetry Demon impressively uncovers new and creative ways to study Chinese Buddhist monks’ poetry while contributing to the broader study of Chinese religion and literature.

This volume focuses on Chinese Chan Buddhism and its spread across East Asia, with special attention to its impacts on Korean Sŏn and Japanese Zen. Zen enthralled the scholarly world throughout much of the twentieth century, and Zen Studies became a major academic discipline in its wake. Interpreted through the lens of Japanese Zen and its reaction to events in the modern world, Zen Studies incorporated a broad range of Zen-related movements in the East Asian Buddhist world. As broad as the scope of Zen Studies was, however, it was clearly rooted in a Japanese context, and aspects of the "Zen experience" that did not fit modern Japanese Zen aspirations tended to be marginalized and ignored. Approaches to Chan, Sŏn, and Zen Studies acknowledges the move beyond Zen Studies to recognize the changing and growing parameters of the field. The volume also examines the modern dynamics in each of these traditions.

While early Buddhists hailed their religion’s founder for opening a path to enlightenment, they also exalted him as the paragon of masculinity. According to Buddhist scriptures, the Buddha’s body boasts thirty-two physical features, including lionlike jaws, thighs like a royal stag, broad shoulders, and a deep, resonant voice, that distinguish him from ordinary men. As Buddhism spread throughout Asia and around the world, the Buddha remained an exemplary man, but Buddhists in other times and places developed their own understandings of what it meant to be masculine. This transdisciplinary book brings together essays that explore the variety and diversity of Buddhist masculinities, from early India to the contemporary United States and from bodhisattva-kings to martial monks. Buddhist Masculinities adopts the methods of religious studies, anthropology, art history, textual-historical studies, and cultural studies to explore texts, images, films, media, and embodiments of masculinity across the Buddhist world, past and present. It turns scholarly attention to normative forms of masculinity that usually go unmarked and unstudied precisely because they are “normal,” illuminating the religious and cultural processes that construct Buddhist masculinities. Engaging with contemporary issues of gender identity, intersectionality, and sexual ethics, Buddhist Masculinities ushers in a new era for the study of Buddhism and gender.

Stephen Owen is James Bryant Conant Professor of Chinese at Harvard University. --Book Jacket.

Li He (790-816) holds a place in China's poetic history somewhat outside the mainstream, but in every generation of readers there have been those who have found his intense and often cryptic lyrical visions irresistibly fascinating and utterly without parallel. He is renowned particularly for his lyrical reimaginings of song traditions from the ancient past, and his premature death, along with the otherworldly quality of many of his works, led later readers to view him as the emblematic cursed poet, whose fascination with ancient history, with ghosts, and with celestial and demonic beings seemed to presage the brevity of his own existence. Li He's style and diction are often idiosyncratic and even hermetic, and his work presents daunting challenges to readers wishing to follow the flights of his imagination, or simply to construe the basic sense of his language. This volume presents close translations of all of Li He's poetry, in facing-page format with the original texts, with explanatory notes on literary and historical references and difficult points of interpretation, along with endnotes briefly discussing textual variants and other technical matters. Taken together, these features will be a welcome aid to readers wishing to explore Li He's poetic worlds first-hand.

This work is an anthology of 225 translated and annotated Sinitic poems (kanshi 漢詩) composed in public and private settings by nobles, courtiers, priests, and others during Japan’s Nara and Heian periods (710-1185). The authors have supplied detailed biographical notes on the sixty-nine poets represented and an overview of each collection from which the verse of this eminent and enduring genre has been drawn. The introduction provides historical background and discusses kanshi subgenres, themes, textual and rhetorical conventions, styles, and aesthetics, and sheds light on the socio-political milieu of the classical court, where Chinese served as the written language of officialdom and the preeminent medium for literary and scholarly activity among the male elite.

What makes a Chinese poem “Chinese”? Some call modern Chinese poetry insufficiently Chinese, saying it is so influenced by foreign texts that it has lost the essence of Chinese culture as known in premodern poetry. Yet that argument overlooks how premodern regulated verse was itself created in imitation of foreign poetics. Looking at Bian Zhilin and Yang Lian in the twentieth century alongside medieval Chinese poets such as Wang Wei, Du Fu, and Li Shangyin, The Organization of Distance applies the notions of foreignization and nativization to Chinese poetry to argue that the impression of poetic Chineseness has long been a product of translation, from forces both abroad and in the past.

This translation of 65 pieces from Qian Zhongshu's Guanzhui bian (Limited Views) makes available for the first time in English a representative selection from Qian's massive four-volume collection of essays and reading notes on the classics of early Chinese literature. First published in 1979, it has been hailed as one of the most insightful and comprehensive treatments of themes and motifs in early Chinese writing to appear in this century. Scholar, novelist, and essayist Qian Zhongshu (b. 1910) is arguably contemporary China's foremost man of letters, andLimited Views is recognized as the culmination of his study of literature in both the Chinese and the Western traditions.