According to the fox koan, the second case in the Wu-men kuan koan collection, Zen master Pai-chang encounters a fox who claims to be a former abbot punished through endless reincarnations for denying the efficacy of karmic causality. In the end he is liberated by Pai-chang's turning word, which asserts the inexorability of cause-and-effect. Most traditional interpretations of the koan focus on the philosophical issue of causality in relation to earlier Buddhist doctrines, such as dependent origination and emptiness. Dogen, the founder of the Japanese Soto school, devoted two fascicles of the Shobogenzo exclusively to the fox koan. One fascicle supports a paradoxical view of causality and non-causality, the two being "two sides of the same coin"; the second strongly attacks this interpretation and defends a literal reading that asserts causality and denies non-causality. Dogen's apparent change of heart on this topic has inspired scholars of the recent Critical Buddhist methodology to evaluate the merits and weaknesses in Zen's attitude toward ethical issues and social affairs. Shifting Shape, Shaping Text examines the fox koan in relation to philosophical and institutional issues facing the Ch'an/Zen tradition in both Sung China and medieval and contemporary Japan. Steven Heine integrates his own philological analysis of the koan, textual analysis of koan collections and related literary genres in T'ang and Sung China, folklore studies, recent discourse theory, Dogen studies, and research on monastic codes and institutional history to craft an original and compelling work. More specifically, he illuminates a fascinating dimension of the entire Ch'an/Zen tradition as he carefully lays out the philosophical issues in the koan concerning causality/karma and enlightenment, the ethical issues contained therein, the bearing that certain interpretations of causality had on the creation of monastic codes and institutional security in China, the relation between Zen and folk religion as revealed by the koan, and the issue of possible antinomianism in Zen, especially as grappled with by later thinkers such as Dogen and contemporary representatives of Critical Buddhism. Finally he applies theories of "high" and "low" religion and contemporary discourse and in the process rethinks the theories and their applicability across cultures. Far-reaching yet rigorous, Shifting Shape, Shaping Text will not only attract the interest of Ch'an/Zen specialists, but also those studying folklore, popular religion, and issues concerning the nature of discourse and the relation between "high" and "low" religions.

Bodhidharma, its first patriarch, reputedly said that Zen Buddhism represents "a special transmission outside the teaching/Without reliance on words and letters." This saying, along with the often perplexing use of language (and silence) by Zen masters, gave rise to the notion that Zen is a "lived religion," based strictly on non-linguistic practice and lacking a substantial canon of sacred texts. Even those who recognize the importance of Zen texts commonly limit their focus to a few select texts without recognizing the wide variety of Zen literature. This collection of previously unpublished essays argues that Zen actually has a rich and varied literary heritage. Among the most significant textual genres are hagiographic accounts and recorded sayings of individual Zen masters, koan collections and commentaries, and rules for monastic life. During times of political turmoil in China and Japan, these texts were crucial to the survival and success of Zen, and they have for centuries been valued by practitioners as vital expressions of the truth of Zen. This volume offers learned yet accessible studies of some of the most important classical Zen texts, including some that have received little scholarly attention (and many of which are accessible only to specialists). Each essay provides historical, literary, and philosophical commentary on a particular text or genre. Together, they offer a critique of the "de facto canon" that has been created by the limited approach of Western scholarship, and demonstrate that literature is a diverse and essential part of Zen Buddhism.

With the growing popularity of Zen Buddhism in the West, virtually everyone knows, or thinks they know, what a koan is: a brief and baffling question or statement that cannot be solved by the logical mind and which, after sustained concentration, can lead to sudden enlightenment. But the truth about koans is both simpler--and more complicated--than this. In Opening a Mountain, Steven Heine shows that koans, and the questions we associate with them--such as "What is the sound of one hand clapping?"--are embedded in larger narratives and belong to an ancient Buddhist tradition of "encounter dialogues." These dialogues feature dramatic and often inscrutable contests between masters and disciples, or between masters and an array of natural and supernatural forces: rouge priests, "wild foxes," hermits, wizards, shapeshifters, magical animals, and dangerous women. To establish a new monastery, "to open a mountain," the Zen master had to tame these wild forces in regions most remote from civilization. In these extraordinary encounters, fingers and arms are cut off, pitchers are kicked over, masters appear in and interpret each other's dreams, and seemingly absurd statements are shown to reveal the deepest insights. Heine restores these koans to their original traditions, allowing readers to see both the complex elements of Chinese culture and religion that they reflect and the role they played in Zen's transformation of local superstitions into its own teachings. Offering a fresh approach to one of the most crucial elements of Zen Buddhism, Opening a Mountain is essential reading for anyone seeking to understand the full story behind koans and the mysterious worlds they come from.

Dōgen (1200-1253), the founder of the Sōtō Zen sect in Japan, is especially known for introducing to Japanese Buddhism many of the texts and practices that he discovered in China. Heine reconstructs the context of Dōgen's travels to and reflections on China by means of a critical look at traditional sources both by and about Dōgen in light of recent Japanese scholarship. While many studies emphasize the unique features of Dōgen's Japanese influences, this book calls attention to the way Chinese and Japanese elements were fused in Dōgen's religious vision. It reveals many new materials and insights into Dogen's main writings, including the multiple editions of the Shōbōgenzō, and how and when this seminal text was created by Dōgen and was edited and interpreted by his disciples. This book is the culmination of the author's thirty years of research on Dōgen and provides the reader with a comprehensive approach to the master's life works and an understanding of the overall career trajectory of one of the most important figures in the history of Buddhism and Asian religious thought.

The Records of Mazu and the Making of Classical Chan Literature explores the growth, makeup, and transformation of Chan (Zen) Buddhist literature in late medieval China. The volume analyzes the earliest extant records about the life, teachings, and legacy of Mazu Daoyi (709-788), the famous leader of the Hongzhou School and one of the principal figures in Chan history. While some of the texts covered are well-known and form a central part of classical Chan (or more broadly Buddhist) literature in China, others have been largely ignored, forgotten, or glossed over until recently. Poceski presents a range of primary materials important for the historical study of Chan Buddhism, some translated for the first time into English or other Western language. He surveys the distinctive features and contents of particular types of texts, and analyzes the forces, milieus, and concerns that shaped key processes of textual production during this period. Although his main focus is on written sources associated with a celebrated Chan tradition that developed and rose to prominence during the Tang era (618-907), Poceski also explores the Five Dynasties (907-960) and Song (960-1279) periods, when many of the best-known Chan collections were compiled. Exploring the Chan School's creative adaptation of classical literary forms and experimentation with novel narrative styles, The Records of Mazu and the Making of Classical Chan Literature traces the creation of several distinctive Chan genres that exerted notable influence on the subsequent development of Buddhism in China and the rest of East Asia.

Bringing together a number of case studies, this book shows how from early on Chinese philosophical discourses unfolded through innovation and the subversion of dominant forms of thinking. Narrowing in on the commonplace Chinese motto that “the three teachings” of Confucianism, Daoism, and Buddhism “are joined into one”, as if there had never been any substantial differences between or within these schools of thought, a team of esteemed contributors challenge established views. They explain how the Daoist tradition provided a variety of alternatives to prevailing Confucian master narratives, reveal why the long history of Confucianism is itself full of ambiguities, disputes, and competing ideas and discuss how in Buddhist theory and practice, the subversion of unquestioned beliefs and attitudes has been a prime methodological and therapeutic device. By drawing attention to unorthodox voices and subversion as a method, this exciting collection reveals that for too long the traditional division into “three teachings” has failed to do justice to the diversity and subtlety found in the numerous discourses constituting the history of Chinese philosophy. Critique, Subversion and Chinese Philosophy finally makes such innovative disruptions visible.

Written by one of Japan’s foremost contemporary thinkers and scholars, Zen and the Modern World is the third in a series of essay collections on Zen Buddhism as seen in the context of Western thought. As a leading representative of the Kyoto School, which has sought a critical, comparative linking of Eastern and Western thought, Abe has based his approach on constructive, mutually respectful yet critical intellectual interaction and dialogue with some of the leading figures in the West (including Paul Tillich, Hans Küng, and Eugene Borowitz) as well as dozens of colleagues, students, and disciples. Together with the previous volumes, this work examines and exemplifies some key features of Kyoto School thought. While the essays presented here should be read in light of the socio-political criticism that has since been lodged against the Kyoto School and, more particularly, its founder Nishida Kitarò, most of them were written prior to the recent discussions and focus on issues of comparative philosophy and religious thought outside the contours of the debate. This should not, however, limit their approach to the earlier historical context.