Follow the brilliant and hilarious adventures of the Zen Buddhist monk who became one of China's greatest folk heroes! During the Song Dynasty (960-1279), Ji Gong studied at the renowned Ling Yin monastery, nestled in the steep hills above Hangzhou. The Chan (Zen) Buddhist masters of the temple tried to instruct Ji Gong in the spartan practices of their sect, but the young monk, following in the footsteps of other great ne'er-do-wells, distinguished himself mainly by getting expelled. He left the monastery, became a wanderer with hardly a proper piece of clothing to wear, and achieved significant renown--in seedy wine shops and drinking establishments! That could have been where Ji Gong's story ended. But his unorthodox style of Buddhism soon made him a hero for storytellers of his era. Audiences delighted in tales where the mad old monk ignored--or even mocked--authority, defied common sense, and never neglected the wine, yet still managed to save the day. Ji Gong remains popular in China even today, where he regularly appears as the wise drunkard in movies and TV shows. In these 89 stories, you'll read about Ji Gong's rogue's knack for exposing the corrupt and criminal while still pursuing the twin delights of enlightenment and intoxication. This literary classic of a traveling martial arts master will entertain readers of all ages!

Hangzhou, the capital of Zhejiang Province, and the surrounding environs have one of the richest Buddhist cultures in China. In A Tale of Two Stūpas, Albert Welter tells the story of Hangzhou Buddhism through the conceptions, erections, and resurrections of Yongming Stupa, dedicated to the memory of one of Hangzhou's leading Buddhist figures, and Leifeng Pagoda, built to house stupa relics of the historical Buddha. Welter delves into the intricacies of these two sites and pays particular attention to their origins and rebirths. These sites have suffered devastation and endured long periods of neglect, yet both have been resurrected and re-resurrected during their histories and have resumed meaningful places in the contemporary Hangzhou landscape, a mark of their power and endurance. A Tale of Two Stūpas adopts a site-specific, regional approach in order to show how the dynamics of initial conception, resurrection, and re-resurrection work, and what that might tell us about the nature of Hangzhou and Chinese Buddhism.

Who knew the CIA needed librarians? More Stories from Langley reveals the lesser-known operations of one of the most mysterious government agencies in the United States. Edward Mickolus is back with more stories to answer the question, “What does a career in the CIA look like?” Advice and anecdotes from both current and former CIA officers provide a look at the side of intelligence operations that is often left out of the movies. What was it like working for the CIA during 9/11? Do only spies get to travel? More Stories from Langley has physicists getting recruited to “the agency” during the Cold War, foreign-language majors getting lucky chances, and quests to “learn by living” turning into sweaty-palmed calls to the U.S. embassy after being detained by Russian intelligence officers. The world only needs so many suave super spies. More Stories from Langley shows how important academics, retired soldiers, and bilingual nannies can be in preserving the security of our nation.

This text provides a comparative investigation of the affinities and differences of two of the most dynamic currents in World Buddhism: Zen Buddhism and the Thai Forest Movement. Defying differences in denomination, culture, and historical epochs, these schools revived an unfettered quest for enlightenment and proceeded to independently forge like practices and doctrines. The author examines the teaching gambits and tactics, the methods of practice, the place and story line of teacher biography, and the nature and role of the awakening experience, revealing similar forms deriving from an uncompromising pursuit of awaking, the insistence on self-cultivation, and the preeminent role of the charismatic master. Offering a pertinent review of their encounters with modernism, the book provides a new coherence to these seemingly disparate movements, opening up new avenues for scholars and possibilities for practitioners.

In various ways, Chinese diasporic communities seek to connect and re-connect with their “homelands” in literature, film, and visual culture. The essays in Affective Geographies and Narratives of Chinese Diaspora examine how diasporic bodies and emotions interact with space and place, as well as how theories of affect change our thinking of diaspora. Questions of borders and border-crossing, not to mention the public and private spheres, in diaspora literature and film raise further questions about mapping and spatial representation and the affective and geographical significance of the push-and-pull movement in diasporic communities. The unique experience is represented differently by different authors across texts and media. In an age of globalization, in “the Chinese Century,” the spatial representation and cultural experiences of mobility, displacement, settlement, and hybridity become all the more urgent. The essays in this volume respond to this urgency, and they help to frame the study of Chinese diaspora and culture today.

Crazy Ji: Chinese Religion and Popular Literatureis the first study in any language of one of the most colorful deities in the pantheon of late imperial and modern China: Sire Ji-or, as he is better known, Crazy Ji. The author uses the evolution of the cult of this eccentric deity to address central questions regarding the nature of the Chinese religion tradition, its relation to the Chinese social structure, and the role of vernacular fiction and popular media in shaping religious beliefs in China. Meir Shara demonstrates that vernacular novels and oral literature played a major role in the dissemination of knowledge about deities and the growth of cults and argues that the body of religious beliefs and practices we call "Chinese religion" is inseparable from the works of fiction and drama that have served as vehicles for its transmission. His analysis of the cult of Crazy Ji shows that far from being, as is often argued, a mirror of the Chinese bereaucratic order, Chinese religion offers a means of liberation from it. Finally, this study of the cult of Crzy Ji illustrates how lay believers influenced the practices of organized religion (in this case, monastic Buddhism). This study employs the analytical concepts of anthropology and literary criticism and is based on literary, historical, and ethnographic sources ranging from oral literature, vernacular novels, puppet plays, television serials, movies, local gazetteers, to monastic histories.

The popular name for Chan Buddhism, in the West, is Zen Buddhism, as it was Japanese scholars who first introduced Chan Buddhism to the West with this translation. Indeed, chan is a shortened form of the Chinese word channa, rendered from the Sanskrit word dhyāna, which denotes practices of the concentration of the mind through meditation or contemplation. Although rooted in the Indian tradition of yoga, which aims at the unification of the individual with the divine, meditative concentration became integrated into the Buddhist path to enlightenment as one of the three learnings (sanxue) of Buddhism. Early Buddhist (or the so-called Hinayana Buddhist) scriptures include the teachings on four stages of meditation, four divine abodes, four formless meditations, the tranquility (samatha) and insight (vipassanā) meditations, and so on. Early Buddhist communities commonly practiced these meditations, along with the moral disciplines and the study of the scriptures and doctrines. Mahayana Buddhism, in India and East Asia, continued the practice of meditation as one of the six perfections (or virtues) of the bodhisattva path. In this general context, some eminent monks might have composed scriptures/treatises for the training of meditation or have become more famed with meditation. However, the school of Chan is more than just a group of meditation practitioners. As one of the Chinese Buddhist schools, it involves its own ideology, its own community, and its own genealogical history, serving to establish its own identity. The Historical Dictionary of Chan Buddhism contains a chronology, an introduction, and an extensive bibliography. The dictionary section has over 400 cross-referenced entries on important personalities, schools, texts, vocabularies, doctrines, rituals, temples, events, and other practices. This book is an excellent resource for students, researchers, and anyone wanting to know more about Chan Buddhism.