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George A. Keyworth (1970-)

https://usask.academia.edu/GeorgeKeyworth
https://artsandscience.usask.ca/profile/GKeyworth

Dr. Keyworth conducts research in the areas of medieval Chinese and Japanese religious history. He has published on and specializes in three areas. (1) Religion, literature, poetry, and history of the Northern Song dynasty in China (960-1127) with special attention to the poet-Chan Buddhist monk Juefan Huihong (1071-1128) and the Japanese monk-pilgrim Jōjin (1011-1081). (2) Buddhist scriptures written or compiled in China (rather than in India or Central Asia, e.g., the Chinese Shoulengyan jing 首楞嚴經, T no. 945) and preserved in manuscript form in China (Dunhuang) and Japan. (3) Collections of Buddhist scriptures (yiqie jing, issaikyō 一切經) hand-copied for Shintō shrines during the 12th century in Japan (e.g., Matsuo 松尾大社 [Kyoto] and Atsuta 熱田神宮 [Nagoya]). He has supervised graduate students studying the history of medieval and modern religion in China, Japan, and Korea, Daoism, and Buddhist studies.

George A. Keyworth is Associate Professor in the Department
of History at the University of Saskatchewan, in Canada. He re-
ceived his Ph.D. in Chinese Buddhist Studies from the University
of California, Los Angeles (UCLA). Dr. Keyworth has received
grants from the Social Sciences and Humanities Research Council
(SSHRC) of Canada to support research about and the publication
of peer-reviewed articles on Northern Song dynasty (960–1127)
Chinese Chan Buddhism and the figure of Juefan Huihong 覺範
惠洪 (1071–1128); Japanese pilgrims to Song China (e.g., Jōjin 成
尋 [1011–1081]); apocryphal Chinese Buddhist scriptures and the
particular case of the Shoulengyan jing 首楞厳經 (*Śūraṃgama-
sūtra) using sources from Dunhuang and Japan; esoteric Buddhism
in Tang (618–907) and Song China; Zen Buddhism in Edo Japan
and the figure of Kakumon Kantetsu 覚門貫徹 (d. 1730); and old
Japanese manuscript Buddhist canons, especially from Nanatsudera
七寺, Amanosan Kongōji 天野山金剛寺, and the Matsuo shrine 松
尾社 canon kept at Myōrenji 妙蓮寺. Dr. Keyworth is currently
working on two books, tentatively titled: Zen and the Literary Arts,
and Copying for the Kami: A Study and Catalog of the Matsuo Shrine
Buddhist Canon.

 

Transmitting the Lamp of Learning in Classical Chan Buddhism: Juefan Huihong (1071-1128) and Literary Chan
Diss. doct. by George Albert Keyworth 
Los Angeles: University of California. 2001. XV, 613 p.
https://www.proquest.com/openview/8dffce260ef187aa5280b08c900ab884/1?pq-origsite=gscholar&cbl=18750&diss=y

PDF: George Keyworth (2017):
Study Effortless-Action: Rethinking Northern Song Chinese Chan Buddhism in Edo Japan
Journal of Religion in Japan, Volume 6: Issue 2. Pages: 75–106.

ABSTRACT
Today there is a distinction in Japanese Zen Buddhist monasticism between prayer temples and training centers. Zen training is typically thought to encompass either meditation training or public-case introspection, or both. Yet first-hand accounts exist from the Edo period (1603–1868) which suggest that the study of Buddhist (e.g., public case records, discourse records, sūtra literature, prayer manuals) and Chinese (poetry, philosophy, history) literature may have been equally if not more important topics for rigorous study. How much more so the case with the cultivation of the literary arts by Zen monastics? This paper first investigates the case of a network of eminent seventeenth- and eighteenth-century scholar-monks from all three modern traditions of Japanese Zen—Sōtō, Rinzai, and Ōbaku—who extolled the commentary Kakumon Kantetsu 廓門貫徹 (d. 1730) wrote to every single piece of poetry or prose in Juefan Huihong’s 覺範恵洪 (1071–1128) collected works, Chan of Words and Letters from Stone Gate Monastery (Ch. Shimen wenzichan; Jp. Sekimon mojizen). Next, it explores what the wooden engravings of Study Effortless-Action and Efficacious Vulture at Daiōji, the temple where Kantetsu was the thirteenth abbot and where he welcomed the Chinese émigré Buddhist monk Xinyue Xingchou (Shin’etsu Kōchū 心越興儔, alt. Donggao Xinyue, Tōkō Shin’etsu 東皐心越, 1639–1696), might disclose about how Zen was cultivated in practice? Finally, this paper asks how Kantetsu’s promotion of Huihong’s “scholastic” or “lettered” Chan or Zen might lead us rethink the role of Song dynasty (960–1279) literary arts within the rich historical context of Zen Buddhism in Edo Japan?

PDF: George A. Keyworth (2019):
How the Mount Wutai cult stimulated the development of Chinese Chan in southern China at Qingliang monasteries,
Studies in Chinese Religions, Volume 5, 2019 - Issue 3-4

ABSTRACT
Despite the legendary role ascribed to Shaolin monastery少林寺it
is probably not an exaggeration to say that it has been considered
sacrosanct within Chinese Chan Buddhist discourse [since at least]
the mid-8th century that legitimacy comes from the south, and not
the north. Since the tenth century, the rhetoric of the so-called ‘five
schools’ has perpetuated peculiarly southern lineages; in practice,
both the Linji and Caodong lineages (in China and beyond) propagate
stories of celebrated patriarchs against a distinctively southern
Chinese backdrop. What are we to make of Chan monasteries or
cloisters in Ningbo, Fuzhou Jiangning, and of course, Hongzhou,
apparently named to reflect the enduring significance of Mount
Wutai 五臺山, a notably northern sacred site? In the first part of this
article I outline the less than marginal – or peripheral – role Mount
Wutai appears to have played in ‘core’ Chinese Chan Buddhist
sources. Then I proceed to explain how four Qingliang monasteries
清涼寺in southern China attest to the preservation and dissemination
of a lineage of masters who supported what looks like a
‘Qingliang cult,’ with a set of distinctive teachings and practices
that appears to collapse several longstanding assumptions about
what separates Chan from the Teachings in Chinese Buddhism.

PDF: George Keyworth (2020):
Where Linji Chan and the Huayan jing meet: on the Huayan jing in the essential points of the Linji [Chan] lineage
Studies in Chinese Religions, Volume 6, 2020 - Issue 1

ABSTRACT
Juefan Huihong’s覺範惠洪(1071–1128) Linji zongzhi shows that eminent
statesmen and contemporary Chan monastics during the twelfth
century in China interpreted the core teaching strategies of several Linji
Chan patriarchs – especially Linji Yixuan臨濟義玄(d. 866) and Fenyang
Shanzhao汾陽善昭(980–1024) – through the Buddhāvataṃsaka-sūtra
(Huayan jing 華嚴經, T nos. 278–279), and with special consideration
for Mañjuśrī and ṛsi (seera) in the Gaṇḍavyūha (Ru fajie pin 入法界品)
chapter, Bhīsmôttaranirghosa 毗目仙人. Huihong was certainly influenced
by the writings of the highly admired ‘Two Shuis’ – Changshui
Zixuan 長水子璿(964–1038) and Jinshui Jingyuan 晉水淨源 (1011–
1088) – and by his close confidant, Zhang Shangying 張商英(1043–
1122), who visited Mount Wutai circa 1088 and recorded his journey in
Xu Qingliang zhuan 續清涼傳 (Further Record of Mt. ‘Chill Clarity,’ T.
2100). In this article I reconsider the central role the Huayan jing and the
cult of Mañjuśrī play in the core teachings of the Linji Chan lineagewith
particular attention to how current Song dynasty, rather than late Tang
(618–907) era, readings and uses of the Huayan jing underscore the
enduring significance of this seminal Mahāyāna Buddhist scripture and
Mount Wutai as a sacred space in the history of Chinese Chan
Buddhism.

PDF: George Keyworth (2022):
Ch. 7. The Lute, Lyric Poetry, and Literary Arts in Chinese Chan and Japanese Zen Buddhism
In: Approaches to Chan, Sŏn, and Zen studies: Chinese Chan Buddhism and its spread throughout East Asia
Edited by Albert Welter, Steven Heine, and Jin Y. Park
Albany: State University of New York Press, 2022. pp. 193ff