Chün-fang Yü’s Chinese Buddhism: A Thematic History is an excellent textbook on Chinese Buddhism suitable for undergraduate students and those interested in learning about Chinese Buddhism or Buddhism in general beyond the college classroom. Yü begins by considering foundational questions of Buddhology and religion more broadly—cosmology, belief in the supernatural, rules of behavior, and rituals—in order to provide readers with a comprehensive understanding of Chinese Buddhism: “What are the foundational scriptures and major schools for Chinese Buddhists? What divinities do they worship? What festivals do they celebrate? What was its relationship with the imperial authority? How did it influence family structure and gender roles?” (ix). Rather than focusing on the chronological history of Chinese Buddhism alone, Yü thematically analyzes Chinese Buddhism against its rich contextual backgrounds and systematizes its multifaceted dimensions. In so doing, readers gain historical knowledge of Chinese Buddhism as an added benefit while they engage Yü’s systematic narrative.
In chapter 1, Yü discusses the major ideas of Mahayana sutras (scripture, such as śūnyatā (emptiness) from the Heart Sutra, Tathāgatagarbha Sutra from “Who Has Thus Come” (59), Buddha and bodhisattvas from the Lotus Sutra, and the Nirvana Sutra’s three central themes: the Buddha is eternal; nirvana characterizes permanency, bliss, self, and purity; and all sentient beings have Buddha nature (61). The first half of the Buddhist belief is that individuals seek to become a bodhisattva, reaching toward enlightenment or nirvana but choosing not to fully realize it for the sake of others (54). Yü presents the Vimalakirti Sutra as a healing text that employs ideas such as illness as a metaphor, non-dualism, and self-glorification (58).
Chapter 2 focuses on Buddhas and Bodhisattvas, examining the many ways individuals who practice Buddhism show devotion to their religious and philosophical beliefs. In this chapter, Yü discusses the historical Buddha; Maitreya, the future Buddha; Amitabha, the Buddha of the Western Paradise; and Guanyin, whom she calls the most important bodhisattva (xi). In addition, she introduces some material cultures as integral parts of Chinese Buddhism, such as Sakyamuni, who is the Buddha most recognized by the bronze and stone carvings. Furthermore, Yü discusses the powerful healing of the Medicine Buddha and the compassion of Guanyin.
Chapter 3 of the book focuses on Chinese Buddhist festivals and rituals--including Buddha’s birthday on April 8th, the Ghost festival, the Releasing Life ritual, the Mortuary ritual, and the Great Compassion Repentance ritual--examining how they have been syncretized with traditional Chinese agrarian culture and seasonal celebrations. All of these festivals and rituals demonstrate how individuals show their devotion to Buddha and their soteriological concerns. In chapter 4, Yü turns her attention to the monastic orders and how Chinese Buddhist soteriology has been practiced by professional religious monks. The chapter explores the monasteries themselves and what it means to become a monk or nun in a monastery. One of the most useful parts of this book is the questions for discussion provided at the end of each chapter, which cover theoretical, theological, practical, reflective, and comparative topics. One example from chapter 3: “What role does confession play in the life of a Buddhist? Why is the Great Compassion Repentance the most popular ritual performed today?” (118)
In the second half of this book, Yü summarizes the esoteric knowledge and practices of the four Chinese Buddhist schools: Tiantai, Huayan, Chan, and Pure Land traditions. She explores how these schools were developed historically and through the syncretism of India and China cultures, as well as “the joint practices of Chan and Pure Land schools” (216). Finally, the author deals with one of the most fundamental problems of any religion in a patriarchal world, gender, by introducing the conflicting views in Buddhism concerning the female gender. She attempts to overcome universal misogyny by constructively surfacing Buddhist feminine role models and reflections, without disregarding the patrilineal heritage of Chinese religious practices in reality. As we read a poem in chapter 8:
I went to a nun. I thought I could trust. She taught me the Dharma, the elements of body and mind, the nature of perception, and earth, water, fire, and wind. I heard what she said and sat cross-legged seven days full of joy. When, on the eighth I stretched my feet out, the great dark was torn apart. (222)
Despite this inevitable ambiguity of gender issues in Buddhism (which may exist in all religions), the readers will gain wisdom of Chinese Buddhism through their heart-mind of learning. As the author notes, this book is an introduction of Chinese Buddhism, but it can be also studied as a great research book in Chinese Buddhist philosophy for advanced level students through a thematic historical feminist approach. Indeed, this book is the finest Chinese Buddhist textbook in English by far.
Jea Sophia Oh is associate professor of philosophy at West Chester University of Pennsylvania.
Jea Sophia Oh
Date Of Review:
April 26, 2023