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Ding-hwa Evelyn Hsieh (1961-)
[謝定華 Xie Dinghua]
Ding-hwa Hsieh born in May, 1961, Taipei, Taiwan, R.O.C., finished her PhD in Buddhist Studies at UCLA in 1993 with a dissertation on "A Study of the Evolution of K'an-hua Ch'an in Sung China: Yuan-Wu K'o-Ch'in (1063-1135) and the Function of Kung-an in Ch'an Pedagogy and Praxis." She did two-year postdoctoral research at UC-Berkeley, and was a visiting scholar in the Women's Studies Program at Harvard Divinity School. She is now a professor at Truman State University in the Missouri state system.
”A Study of the Evolution of K'an-hua Ch'an in Sung China: Yuan-Wu K'o-Ch'in (1063-1135) and the Function of Kung-an in Ch'an Pedagogy and Praxis.”
by Hsieh, Ding-hwa Evelyn
Thesis (Ph. D.), University of California, Los Angeles, 1993. 532 p.https://philpapers.org/rec/HSIASO
The dissertation involves a study of the evolution of a meditation technique unique to Ch'an – k'an-hua Ch'an of the kung-an – as practiced in the Chinese Lin-chi school during the Sung period. By focusing on the life and thought of the Lin-chi Ch'an master Yuan-wu K'o-ch'in, I wish to provide a clearer idea of how Sung Lin-chi monks reconciled the dichotomy between Ch'an's rhetoric and meditative praxis in regard to kung-an practice.
① Chapter one of this dissertation is an introduction to why I believe this research to be important and a survey of previous scholarly views on the kung-an.
② Chapter two is a survey of Yuan-wu's life; references are drawn from various Buddhist biographical sources collected in the Taisho shinshu daizokyo and the Hsu-tsang ching, and also some non-Buddhist materials as well. Detailed information about Yuan-wu's works will also be provided there.
③ Chapter three deals with the ontology that Yuan-wu adopted to support his soteriological system. My attempt there is mainly to elucidate Yuan-wu's viewpoints toward the relationship between cultivation and enlightenment in the context of the larger Ch'an tradition, and to understand how Yuan-wu tried hard to support the idea of subitism in Ch'an praxis while repairing some soteriological deficiencies in that idea as perceived by people within and outside Ch'an.
④ Chapter four is an analysis of Yuan-wu's kung-an anthology, the Pi-yen lu. The purpose of this chapter is to explore Yuan-wu's motives for producing this kung-an text and his response to the internalcrisis engendered by the so-called wen-tzu Ch'an movement of his time.
⑤ Chapter five focuses on Yuan-wu's approach to kung-an investigation. Through examining Yuan-wu's sayings and writings, I will demonstrate that Yuan-wu played a crucial transitional role in the evolution from wen-tzu Ch'an to k'an-hua Ch'an.
⑥ Chapter six is a summary of the development of Sung k'an-hua Ch'an, which, I suggest, may be classified as "literati Buddhism," since its target lay audience was members of the Sung literati and its motives were mainly to accommodate and respond to that social and intellectual class. Thus a study of Yuan-wu's instructions on kung-an investigation and his teachings on Ch'an cultivation may further yield vital information about the mutual influence between Ch'an Buddhism and Sung Confucianism.
PDF: "Yuan-wu Ko-chin's (1063-1135) Teaching of Chan Kung-an Practice: A Transition from the Literary Study of Chan Kung-an to the Practical Kan-hua Chan,"
by Ding-hwa Hsieh
Journal of the International Association of Buddhist Studies, Vol. 17. No. 1. 1994. pp. 66-95.PDF: ”Buddhist Nuns in Sung China (960-1279)”
by Ding-hwa Hsieh
Journal of Song-Yuan Studies, No. 30, 2000, pp. 63-96.PDF: ”Poetry and Chan 'Gong'an': From Xuedou Chongxian (980—1052) to Wumen Huikai (1183—1260)”
by Ding-hwa Hsieh
Journal of Song-Yuan Studies, No. 40, 2010, pp. 39-70.
