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Jiang Wu (1969-)
(Chinese name: 吳疆 Wú Jiāng)

Dr. Jiang Wu is currently a professor in Department of East Asian Studies at the University of Arizona (Tucson). He received his Masters degree from Nankai University (1994) and Ph.D. from Harvard University (2002). His research interests include seventeenth-century Chinese Buddhism, especially Chan/Zen Buddhism, the role of Buddhist canons in the formation of East Asian Buddhist culture, and the historical exchanges between Chinese Buddhism and Japanese Buddhism. Other interests include Confucianism, Chinese intellectual history and social history, and the application of electronic cultural atlas tools in the study of Chinese culture and religion. He has published articles in Asia Major, Journal of East Asian History, Journal of Chinese Philosophy, and Monumenta Serica on a variety of topics. His first book Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-century China has been published by Oxford University Press in 2008. Right now, he is conducting research on the formation of the Jiaxing canon in late imperial China and writing a biography of Yinyuan Longqi.

http://eas.arizona.edu/people/jiangwu
https://arizona.academia.edu/JiangWu
http://www.u.arizona.edu/~jiangwu/JiangWUCV.pdf
https://plus.google.com/+JiangWu1
http://leavingfortherisingsun.blogspot.hu/

PDF: Leaving for the Rising Sun: The Historical Background of Yinyuan Longqi's Migration to Japan in 1654
by Jiang Wu
Asia Major (Third Series) vol. 17, part 2 (2004): 89-120.

PDF: Building a Dharma Transmission Monastery in Seventeenth - Century China : The Case of Mount Huangbo
by Jiang Wu
Journal of East Asian History 31 (June 2006): 29-52.

PDF: Review of Victor Hori's Zen Sand: The Book of Capping Phrases for Kōan Practice
Journal of Buddhist Ethics, vol. 13, 2006.

PDF: Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China
by Jiang Wu
Oxford: Oxford University Press, 2008

PDF: "Taikun's Zen Master from China: Yinyuan, the Tokugawa Bakufu, and the Founding of Manpukuji in 1661"
by Jiang Wu
Journal of East Asian History 38 (2014), pp. 75-96.

Table of Contents

Preface
Conventions
Chronology
Introduction: Yinyuan as a Symbol of Authenticity
1. In Search of Enlightenment: Yinyuan and the Reinvention of the "Authentic Transmission" in Late-Ming Buddhist Revival
2. Building a Dharma Transmission Monastery: Mount Huangbo in Seventeenth-Century China
3. Leaving for the Rising Sun: the Historical Background of Yinyuan's Migration to Japan in 1654
4. The Taikun's Zen Master from China: The Edo Bakufu and the Founding of Manpukuji in 1661
5. The Multiple Lives of a Chinese Monk: Yinyuan as Zen Master, Literary Man, and Thurmaturge
6. Authenticity in Dispute: Responses to the Idea of Authenticity in Edo Japan
7. Where are the Authentic Masters? The Bakufu's Failed Attempts to Recruit Chinese Monks
Conclusion: Yinyuan and the Authenticity Crisis in Early Modern East Asia
Chinese Glossary
Bibliography
Index

PDF: Reinventing the Tripitaka: Transformation of the Buddhist Canon in Modern East Asia
ed. by Jiang Wu and Greg Wilkinson
Lexington Books, 2017.

“Bringing the past alive: the reinvention of textual ideals in seventeenth - century Chinese Chan Communities”
Jiang Wu (University of Arizona)
https://cbs.arizona.edu/sites/cbs.arizona.edu/files/Chan%2520Conference%2520Flyer.pdf

This essay offers a new interpretation about the origins of the revived Chan Buddhist tradition in the seventeenth century. Very often, such a revival was contributed to social - economic factors or the charismatic characters of religious leaders. Little attention has been paid to the role of religious texts in a given Chan community. Focusing on a prominent Linji Chan community in Wanfu monastery in Fuqing, China and its counterpart Manpukuji in Kyo- to, Japan where the Chan leader Yinyuan Longqi (1592-1673) and his followers controlled, I will examine how tex- tual ideals in ancient Chan texts were revived through reading, writing, and performing, thus giving rise to various kinds of “textual communities” in which Chan practitioners shared similar interpretative strategies. “How a Chan Buddhist copes with the method of hetū-vidyā? – A case study of Miyun Yuanwu (1566-1642) in the debate on the Thesis on No-Motion of Things” Chen-kuo Lin 林鎮國 (National Chengchi University, Taiwan) At the turn of the late 16 th and the early 17th centuries Zhencheng (鎮澄 1546-1617), a scholar-monk affiliated with the Huayan School, published the Logical Investigation of the Thesis of No-Motion of Things (wu buqien zhengliang lun 物不遷正量論) to challenge Seng Zhao (僧肇 384-414)'s Thesis on No-Motion of Things (wu buqien lun 物不遷 論), a seminal philosophical treatise that had been highly recognized as the doctrinal foundation of Chinese Buddhism. Through employing the syllogistic method of hetū - vidyā, Zhencheng accused Seng Zhao for perpetuating the Hīnayānic realist ontology that squarely contradicts the Mahāyāna position. Without any surprise, Zhencheng's provocative critique sparked wide controversy in the late Ming Buddhist circles. In this paper, I will examine the response from the side of Chan, especially from Miyun Yuanwu (密雲圓悟 1566-1642), to see how the Chan Bud- dhists adopted the method of Buddhist syllogism in the polemical context. The hermeneutical impact of hetū - vidyā on the Chan discourse in the late Ming period will be highlighted.

This dissertation investigates the transformation of Chan Buddhism in seventeenth-century China through the lens of a series of controversies motivated by the claim of orthodoxy. The particular case examined here is the Huangbo lineage within the Linji school. Because the third Huangbo master Yinyuan Longqi emigrated to Japan in 1654, this lineage spread throughout Japan and led to the establishment of the Ōbaku (Huangbo) school in Japan. In this study, I focus on three Huangbo masters: Miyun Yuanwu (1566–1642), Feiyin Tongrong (1593–1662) and Yinyuan Longqi (1592–1673). All three masters had been abbots of Mount Huangbo in Fuqing, Fujian province and were bonded by the relationship of dharma transmission. My study suggests that Chan Buddhism in seventeenth-century China was a systematic reconstruction and reinvention of a Chan ideal that was characterized by the performance of encounter dialogue and a hierarchy of dharma transmission. Motivated by the Linji school's forceful claim of orthodoxy (Linji zhengzong), the Huangbo masters engaged in three major controversies in seventeenth-century China.

The controversy between Master Miyun Yuanwu and his disciple Hanyue Fazang, taking place around 1635, concerns the authenticity of the Chan enlightenment experience. Interestingly, this controversy was finally judged by the Yongzheng Emperor a hundred years later. The second controversy, about the legitimacy of dharma transmission, led to a lawsuit in which Feiyin Tongrong, the second Huangbo master, lost the case and his book Wudeng yantong was ordered to be burnt in 1654. In addition, the Huangbo master's orthodox position also propelled them to play a leading role in anti-Christian polemics. As a result, Miyun Yuanwu and Feiyin Tongrong organized an anti-Christian campaign from 1634 to 1640.

I conclude that significant transformations of Chan Buddhism took place in seventeenth-century China. Chan Buddhists revitalized ancient Chan ideals embodied in the lively performance of encounter dialogue and the practice of dharma transmission. The result of this re-invention was the emergence of a new orthodoxy within Chinese Buddhism. The establishment of the Japanese Ōbaku school through emigration and overseas missionary work of the third Huangbo master Yinyuan Longqi was a direct result of the transformation of Chan Buddhism in seventeenth-century China.

Note: This is the dissertation I completed at Harvard in 2002. Since then, two books derived from it. However, I never went back to the issue of Buddhist-Christian debate which I wrote in Chapter 4. I am going to Rome to see the Jesuits archive and will see if there are potentials to developed this theme.

PDF: Spreading Buddha’s word in East Asia: the formation and transformation of the Chinese Buddhist canon
Edited by Jiang Wu and Lucille Chia
(The Sheng Yen series in Chinese Buddhist studies)
2016

PDF: Pei Xiu (791–864) and Lay Buddhism in Tang Chan
by Jiang Wu
Chan Buddhism: East Asian and Global Perspectives, 2 (1-2), 2021, pp. 39–101.

Pei Xiu 裴休 (791–864) was a literati follower of Buddhist teachers, among whom the two most eminent were Zongmi 宗密 (780–841) and Huangbo Xiyun 黃檗希運 (?–850). These two teachers had notably different spiritual orientations: one was the synthesizer of Chan and Huayan teachings, the other a member of the more radical  Hongzhou 洪州 school. Rather than passively patronizing Buddhist teachers, Pei Xiu served as an active agent of his own religiosity and influenced Buddhist communities broadly. Through examining Pei Xiu’s
Quanfa putixin wen 勸發菩提心文 [EssayExhorting the Generation of Bodhicitta], Chuanxin fayao 傳心法要 [Essentials of TheTransmission of Mind], which he prefaced and edited, and his various prefaces andepitaphs written for Zongmi and other monks, this study scrutinizes the transformation of early Chinese Chan communities before they were reimagined as ‘mature’ and‘classical’ in later times.

PDF: Ch. 3. A Greater Vehicle to the Other Shore: Chinese Chan Buddhism and the Sino-Japanese Trade in the Seventeenth Century 69
by Jiang Wu
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. 69ff