This paper examines ways leading Song-dynasty Chan teachers, especially Cishou Huaishen 慈受懷深 (1077–1132), a prominent poet-monk (shiseng 詩僧) and temple abbot from the Yunmen lineage, transform the intricate rhetorical techniques of Chinese poetry in order to explicate the relationship between an experience of spiritual realization beyond language and logic and the ethical decision-making of everyday life that is inspired by transcendent principles. Huaishen’s poetry expresses didactic Buddhist doctrines showing how an awareness of nonduality and the surpassing of all (...) conceptual boundaries and categories can and must be applied to negotiating moral choices in concrete everyday situations that are either conducive or detrimental to the attainment of enlightenment. My main argument is that Song Chan discourse does not lead to antinomianism or an indifference to the conflicts of the mundane world but, instead, features an ethical approach for determining an aspirant’s degree of illumination. This function is central to the school’s overall teaching mission of assisting those seeking to overcome their egocentric delusions by realizing the benefits of Chan insight. (shrink)

Qin Dynasty Confucian ethics is an ethical elite, there is such a universal ethical issues. From the Song Dynasty of China post-social, ethical Chinese society began to truly grass-roots family or clan ethics that ethics form, thus has a universal significance, and, to some extent and it is Abraham, ethical and religious system its universality is considerable. Specifically, this ethics is to achieve or expand the clan as a platform, on this platform, to stand by the family (...) rules of ethics, was by the Code of ethics, by forcing the line of ethics, ethics through education to support. the Confucianism ethics in the Early Qin period was an elite ethics that had the problem of generalization. In the late Chinese society after the Song Dynasty, the ethics in China came out in the form of a real grass-root ethics or the clan ethics, therefore it had the significant of generalization. Moreover, this ethics was similar to the religious ethics and its generalization to some contents in the Abraham system. In a more concrete way the realization and unfolding of this ethics was in mi arena of clan on which the ethics was established through the code of clan. It was through observing the code to reflect the ethics, through enforcement to implement the ethics, and through education to cultivate ethics. (shrink)

The present study subscribes to efforts undertaken by recent scholarship that focus on bringing out the connections between Song Neo-Confucian and Chan thoughts and practices. It proposes a new exploratory approach in the realm of philosophical ethics, namely a comparative hermeneutics of two Song-dynasty commentaries on the Confucian classic the Zhongyong. This study also puts forward a new Song-dynasty perspective on this text, a point of view common to both the Neo-Confucian and Chan schools, as (...) I will demonstrate, which focuses on emotions and what I call the “interdependent self.” The development of this theme also offers new insight into Neo-Confucian and Chan views of spirituality.Through a case study... (shrink)

The State Council's decision to implement the "Project for Determining the Historical Periods of the Xia, Shang, and Zhou Dynasties" as a key project for the Ninth Five-Year Plan period is meeting with enthusiastic support in historical and archaeological circles. I am aware that my knowledge of history is very meager and that I have little to say in this matter. However, I also feel that China's ancient civilization belongs to the entire nation and to all generations of the Chinese (...) people; it is a precious heritage of humanity as a whole. All people have the responsibility to study history and love their country. Now, as implementation of the "project" is starting up, I take the liberty of contributing a few of my opinions for the consideration of historians and archaeologists, as an earnest sign of my dedication to the science of history. (shrink)

Monstrosity and Chinese Cultural Identity: Xenophobia and the Reimagination of Foreignness in Vernacular Literature since the Song Dynasty. By isaac Yue. Amherst, NY: Cambria Press, 2020. Pp. xii + 199. $110 ; $40.

The objective of the study is to trace the evolution of costume design in the Song Dynasty, highlighting key aesthetic influences, materials, and techniques employed in clothing creation and to explore the underlying aesthetic principles and thoughts that guided costume creation in the Song Dynasty, including notions of beauty, harmony, and symbolism. This study try to investigate the specific materials and techniques used in creating Song Dynasty costumes and their impact on the overall aesthetic (...) value, considering aspects such as fabric, embroidery, dyeing, and tailoring methods. In the course of the aesthetic study, this study looked very closely at artworks from the Song Dynasty in an effort to comprehend the aesthetic concepts such as beauty, harmony, and symbolism that influenced costume design during that time period. During the materials and techniques investigation, this study used scientific approaches to get a better understanding of the materials that were used in the production of the costumes. Additionally, this study worked with specialists to get a more in-depth examination of the processes used for dyeing, embroidery, and tailoring. According to the findings, the aesthetic ideals that guided costume production underwent a process of evolution during the course of the Song Dynasty. During the early decades of the 20th century, there was an emphasis placed on elegance and harmony with nature. This is shown in the usage of delicate silks and subtle floral designs at the time. When Neo-Confucianism became more popular, ideas of integrity and symmetry began to influence costume design (Table 1 and Table 2). This resulted in color combinations that were more harmonious and the integration of yin-yang symbols.. Pseudo-evidence on silk, sophisticated needlework, state of the art natural coloring procedures and ahead tailoring techniques demonstrate how such components played their particular part towards the attractiveness of cloth products made under Song Dynasty. Firstly this research gives an understanding of the interplay diverse influences such as changing circumstances from historical, cultural and artistic perspectives that fused together to form a rich legacy in beauty and elegance that adds immensely to the understanding of the aesthetic nature of costume design throughout Song Dynasty. (shrink)

The Rise of the West Lake: A Cultural Landmark in the Song Dynasty. By Xiaolin Duan. Seattle: University of Washington Press, 2020. Pp. xi + 247. $30.

Dongchundang Songjoongil (1606-1672) was a scholar who represented Gihoyeahak and Sanlim (山林) influencing the society of Chosŏn dynasty since the middle of 17th century. This report focus on its contemporary purport and reconciliation spirit on the Kyoung (敬) of Dongchundang. The Kyoung is the core idea that elucidates Dongchundang's philosophy and its characteristic. Dongchundang tried to continue to live the life of 'according knowledge and action' (知行一致) and dreamed the world of 'harmonization but not same' (和而不同) which indicates the (...) principle of heaven, meaning the harmony never following suit without reflection and a just and great cause, going through with his original idea through the Kyoung. In addition, Dongchundang expanded the Kyoung from personal existential problems to social ethic practical ones in the viewpoint of more reason than vitality, and aimed to build the ethic kingdom that came the harmony andreconciliation of all the communities together, interacting his subjectivity and the universal. The Kyoung and reconciliation spirit of Dongchundang is the orthodoxy of Dohak(道學), and it made him live moral intention and through real life and summarized the manner and spirit pursuing the just and great cause beyond factions. In this sense, Dongchundang's philosophy is the concentration of the Kyoung and philosophical expression of reconciliation spirit. As the peculiarity of Dongchundang's philosophy is based on the Kyoung, it is the everlasting principle of what one should do and practice in human life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song DynastyXiufen LuImages of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song Dynasty. Edited by Robin R. Wang. Indianapolis: Hackett Publishing Company, 2003. Pp. xiv + 449.Images of Women in Chinese Thought and Culture: Writings from the Pre-Qin Period through the Song (...) class='Hi'>Dynasty, edited by Robin R. Wang, is an excellent collection of English translations from the Classical Chinese of writings on women. As the title indicates, the book starts with writings from before the founding of the Qin, China's first bureaucratic state, in 221 B.C.E., and ends with the Tang and Song dynasties (618-1279 C.E.), a period that has been considered the richest in Chinese history in terms of literature and art production.The anthology includes fifty-four selections arranged in five parts based on a conventionally accepted chronology of the texts. There is a brief introduction at the beginning of each selection that helps familiarize the reader with the texts and the historical and cultural context out of which women's issues have arisen. The first two parts include selections from oracle-bone inscriptions, the earliest Chinese writings ever discovered; texts from the major ancient philosophical schools, such as Confucianism, Daoism, Mohism, and Legalism; and folk literature together with poems by some of the best-known poets of their time. These writings not only encompass the intellectual foundations of Chinese civilization but also provide valuable sources for understanding how perceptions of gender relations have been shaped by the Chinese cosmological and philosophical view of the world. In text number 3, the Classic of Changes (Yijing), women and men are understood as the highest embodiments of yin and yang, the two fundamental forces that characterize the development of the universe. Since these forces are understood as both hierarchical—as they are manifested in the interrelation between the earth and sky—and, more importantly, complementary to each other, women's roles in family and society are thus recognized as distinct from, yet complementary to, those of men.In part 3, the reader is led through the Han (202 B.C.E.-220 C.E.), China's longest-lived dynasty. Writings from this period reveal the processes by which the ancestral wisdom, especially the Confucian Classics, were codified through government-sponsored scholarship. The writings of Dong Zhongshu (195-115 B.C.E.) and The Comprehensive Discussion in the White Tiger Hall (Baihu tong) were two of the texts responsible for the establishment of the official Confucian ideology of the Han. Texts drawn from this period also include works by Ban Zhao (45-114 C.E.), China's first and most influential female historian and scholar. Her writings were originally intended as moral guidance for women and were regarded in Chinese society as key texts in women's education up to the twentieth century.The six selections included in part 4 are comparatively less well known to English readers, except for The Ballad of Mulan, which became popular in the West after the story of Mulan was made into an animated movie in 1998. The other writings in this part have only been translated into English since the 1970s. Among them, [End Page 496] English versions of Family Instructions to the Yan Clan and Women in the Standard Histories were prepared especially for this volume. These writings reveal how Neo-Confucianism and Neo-Daoism became the principal approaches to comprehending the social reality and gender relations following the chaotic disintegration of the Han dynasty, and they help explain the increasing dominance of Confucian ideology and its implications for women.Finally, in part 5, there are included among other selections some well-crafted love stories written in the classical language by eminent men of letters and works by several great poets (both men and women) of the Tang and Song periods. In this section there are writings by some of the most familiar names of the period, such as Bojuyi (772-846 C.E.), Yuan Zhen (779-831 C.E.), and Li Qingzhao (1081-1151 C.E.). These authors have... (shrink)

Bronze and Stone: The Cult of Antiquity in Song Dynasty China. By Yunchiahn C. Sena. Seattle: University of Washington Press, 2019. Pp. xiii + 220. $60.

본 연구는 성리학과 문화예술이 밀접한 관계에 있다는 데에서 출발하며, 특히 송대에 흥성한 산수화의 발전에 이론적 근거가 되었음을 연구하였다. 성리학은 고대 동양사회의 정치, 경제, 사상, 문화 예술 심지어 생활에 전반에 걸쳐 근간을 이루어 왔던 유학의 새로운 경향이다. 성리학은 중국의 북송(北宋)대 다섯 학자인 주돈이, 소옹, 장재, 정호, 정이가 그 기틀을 새우고 남송(南宋)의 주희가 집대성한 학문이다. 중국의 원(元)나라를 통해 고려후기에 우리나라에 전래되어 조선의 건국의 기틀이 되었고, 퇴계 이황, 율곡 이이를 거쳐 ‘문화 전반’에 미치지 않은 곳이 없게 되었다. 본 연구에서는 성리학과 예술론과 관계하여 격물치지, (...) ‘리’, 우주의식, ‘생의’, ‘기상’, ‘예’와 ‘도’의 관계 등이 산수화와 산수화론을 통해 어떻게 표현되었는지를 연구하였다. 산수화나 화조화에서도 신유학에서 말하는 천지의 ‘생의’의 미와 ‘어진 사람은 만물과 더불어 하나’라는 사상을 화폭에 표현하고자 노력하였다. 또한 시와 회화의 통일을 주장하였다. 동양에서는 송대 이전부터도 시와 회화의 관계를 중시했지만, 송에 이르러 시와 회화의 통일을 이루게 된다. 예를 들어, 명나라 때 조성된 졸정원(拙政園)과 같은 강남 정원 문화는 송대 산수화로부터 기인했다. 산수에서 등장하는 산속의 작은 정자나 가옥들이 정원에 옮겨진 것이다. 이는 곽희가 『임천고치』에서 말한 “가볼 수 있고, 바라볼 수 있을 뿐만 아니라, 노닐 수 있고, 살 수 있는 곳”을 화폭 속에 그려야 한다는 것이 명⋅청대에 이르러서는 현실로 옮겨진 것이다. 또한 현대에 있어서는 환경디자인에 이르기까지 그 영향을 미친다고 할 수 있다. 이와 관련된 지속적인 연구는 앞으로 가상현실, 증강현실 등 디자인 발전 연구, 더 나아가 문화산업의 기초자료로서 복합학문, 학제간 교류에 있어서 없어서는 안 될 중요한 기초자료가 될 것이다. (shrink)

Structures of Governance in Song Dynasty China, 960–1279 CE. By Charles Hartman. Cambridge: Cambridge University Press, 2023. Pp. xiv + 452. $150, £115.

This study explores the educational meaning of Songdok in traditional Korean education. Songdok refers to the act of memorizing text completely while reading it aloud; however, in traditional Korean education, it used to symbolize ‘learning’ itself. Historically, Songdok was regarded in extreme terms: being criticized as low-level memorization or encouraged as a religious ritual. In the Goryeo Dynasty, when civil service exams were introduced, Songdok was performed to memorize Confucian textbooks solely for passing the exam. However, its status changed (...) in the mid-1600s because of an educational reform movement by Neo-Confucian fundamentalists. Given the widespread perception in South Korea that ‘imitating a saint is a way of learning’, Songdok has been elevated as part of moral consciousness. Here, we discuss how Songdok takes on two opposing educational objectives: One is passing the exam, and the other is imitating a saint. An examination of Songdok provides insightful perspectives on Korean education, especially regarding sluggish moral education. (shrink)

The idea of the Confucian sage-king can be politically dangerous if the implication is that anyone can become a sage through learning. But Confucians after the Han dynasty generally saw the task of...

본 논문은 당송 시기 도통 내용의 전환 과정에 관한 소고이다. 본 문은 당송 시기 도통 내용의 변천 과정을 다음의 세 단계로 나누어 살펴보고자 한다. 첫째, 한유는 인의(仁義)를 도통의 내용으로 삼았다. 둘째, 손복 등 북송 초 유학자들은 보다 광범위한 의미상의 유가적 도를 도통의 내용으로 규정했다. 셋째, 계숭 및 북송 도학가들은 집중(執中)이 도통의 내용이 되어야 한다고 주장했다. 북송 도학가에 의해 유학의 도통론은 심성론 중심의 철학 논의로 그 성격이 변모되었다.

호안국은 理學이라는 송대의 철학 사조를 근간으로 하는 자신만의 독특한 『춘추』 해석을 시도하였다. 그는 天理와 人欲의 대립이라는 구도 속에서 『춘추』 전체를 관통하는 『춘추』의 大義를 밝히고, 그것을 바탕으로 인간 세계의 올바른 윤리를 정립하려고 했다. 그는 『춘추』 속에 기록된 인간 세계의 혼란을 人欲에 의한 天理의 몰락으로 규정하고, 그것을 극복하는 방향으로 나아가는 것, 즉 인욕의 억제를 통해서 천리를 보존하는 것이 『춘추』가 지향하는 최고의 이상이라고 파악했다. 이를 통해 군신관계로 대표되는 인간세계의 다양한 관계 양상을 비판적으로 분석함으로써 인간이 추구해야 할 인륜의 법칙을 확립하려고 했다. 이러한 호안국의 『춘추』해석은 (...) 기존 춘추학과는 차별화되는 宋代만의 고유한 시대적 특징이 반영되어 있기 때문에 학술사적으로도 중요한 의의를 지니고 있다. (shrink)

본 논문은 절강유학의 정의, 유파, 사상적 특징에 대해 고찰한 것이다. 절강유학은 남송대 주자학과의 대립, 갈등, 쟁론의 심화를 통해 다채로운 학문적 특징을 보유할 수 있었다. 본 문에서는 장학성의 「절동학술」에 나타난 “절동유학”의 정의를 비판적으로 고찰하는 것을 시작으로, 남송시기 절강 지역에서 활동한 다양한 학문 유파를 개괄하였으며, 그 사상적 특징을 주자학과의 대립이라는 관점에서 살펴보았다. 최근 들어 중국철학사 연구는 그간 정주학과 육왕학에 집중되어 있던 편협한 시각에서 벗어나 여조겸과 진량, 섭적 등의 학문을 새롭게 조망하고 있으며, 그에 따라 금화학파, 영가학파, 영강학파 등 남송대의 다양한 학문 유파를 둘러싼 (...) 연구가 활발하게 생산되고 있다. 이는 비단 절강학에 대한 새로운 발굴의 의미를 가질 뿐만 아니라 정주학과 육왕학의 연구에 있어서도 기존과는 다른 새로운 시각과 방법론을 제공해 줄 수 있다는 것을 의미한다. (shrink)

本书共分八章,主要内容包括建构宇宙模式、初创中的分歧、本体论的完成、认知的主体性、顺应生命意题、情的普遍意义、意志主宰生命、历史性的总结。.

An overview of Confucianism in the Song, Yuan, and Ming dynasties, which many regard as second only to the classical period in philosophical importance and influence. This piece canvasses the major thinkers and schools, competing views on the metaphysics of li (pattern, principle) and qi (vital stuff), criticisms of Buddhism and Daoism, and debates about the heartmind, virtue, knowledge, and governance.

ArgumentRecent studies in Sinology have shown that Qing dynasty editors acted as philologists. This paper argues that the identification of their philological methods and editorial choices suggests that their choices were not totally neutral and may have significantly shaped the way modern historians interpreted specific works edited by mathematicians of that dynasty. A case study of the re-edition in 1798 of a Song dynasty treatise, theYigu yanduan(1259), by a Qing dynasty mathematician will illustrate this point. (...) At the end of the eighteenth century, Li Rui (1773–1817) was asked to prepare an edition of the mathematical works written by Li Ye (1192–1279) for a private collection. Li Rui was a talented mathematician, but he was also a meticulous editor and trained philologist. He adopted his editorial model from the preparation of the imperial encyclopaedia, theSiku quanshu, but Li Rui also made some corrections to the text in an effort to restore an older version of Li Ye's treatises that had been lost. Convinced of the Chinese origin of algebra, Li Rui used philological techniques to recover the lost materials and to restore the roots of “Chinese mathematics.” TheYigu yanduancontains two algebraic procedures to set up quadratic equations, one from the procedure ofCelestial Source(tian yuan shu) and the other from theSection of Pieces[of Areas] (tiao duan). Curiously, the second procedure has not yet attracted the attention of scholars so far, although Li Rui's edition is the one typically used by twentieth-century historians of mathematics. Today, theCelestial Sourcecharacterizes “Chinese algebra.” However, the specific concerns of Li Rui about the procedure ofCelestial Source, combined with his editorial methods, contributed to this perspective. (shrink)

본 연구는 한대(漢代) 경학(經學)의 발전에 따른 유가적 윤리관이 인간의 정서에 미친 영향을 『시경(詩經)』의 연구를 통해 살펴보는데 목적이 있다. 경학은 한나라 왕권의 정당성과 정통성의 수립이라는 국가적 이념의 명분으로 등장한 학풍이다. 이처럼 경학은 사회적 흐름에 따라 생성된 사상이 아니라 국가적 이념의 명분으로 등장한 사회적 규범이라는 시대적 요청으로 형성된 것이다. 이 과정에서 『시(詩)』가 『시경』으로 변모하게 되었으며, 인간의 정서를 윤리성과 결부시켰다. 즉 경학의 영향에 의한 유가적 윤리관이 시의 정서 속에서도 관찰된 것이다. 그리고 시의 정서는 윤리적 가치와의 관련성으로 사회적 공용성을 획득하게 되면서, 『시경』에 대한 학파가 (...) 형성되는 시점을 기준으로 구체화된다. 그들은 시를 해석하는 방법으로 ‘미자설(美刺說)’을 채택한다. ‘미자설’은 ‘찬미(讚美)’와 ‘풍자(諷刺)’라는 두 가지 관점으로 시를 해석한 것이다. ‘찬미’의 시는 덕이라는 긍정적인 윤리성을 기쁨이라는 긍정적인 감정과 결합시킨 윤리적 정서이며, ‘풍자’의 시는 부덕함이라는 윤리적인 내용을 원망과 고통의 감정과 결합시킨 윤리적 정서이다. 이와 같은 윤리적 정서는 ‘미자설’을 중심으로 체계화된 것으로 한대의 지배적인 시의 이해 방식이며, 유가적 인간관을 구현하기 위한 수단이었다. (shrink)

'Song xue gai yao' zhi zai wan cheng yi bu yi Song xue nei rong wei zhu, yu Huang Zongxi xian sheng 'Song yuan xue an' bing xing de song xue zhu zuo, yi mi bu qi zhu duo bu zu, wei hou shi xue zhe zhao dao yan jiu Song xue de men jing he tong lu. Zuo zhe xuan dao du zhe bu yao yi fu gu yan guang kan Song xue, bu (...) yao yi feng jian chan wu qu kan dai song xue. (shrink)

The Song Empire (960–1279 CE) had a larger population, a higher agricultural output, a more efficient infrastructure, and a more extensive monetary system than any previous empire in Chinese history. As local jurisdictions during the eleventh century became entangled in empire-wide economic relations and trans-regional commercial litigation, imperial officials sought to reduce the bewildering movement of people, goods, and money to an immanent cosmic pattern. They reasoned that because money and commerce brought to imperial subjects the goods they required (...) to survive, money and commerce must be beneficent, and because they were beneficent, they must conform to the immanent pattern of the moral cosmos, as did everything else that was enduringly sustaining of life and wellbeing. And because money and commerce conformed to the moral cosmos, officials attempted to understand their workings by analogy with other phenomena that sustained human life, such as the flow of water and the circulation of vital essences through the human body. During the 1030s and 1040s, officials and scholars believed that knowledge of the cosmic pattern lay within their grasp, and that this knowledge would allow them to align culture with nature, and the present with hallowed antiquity. By the 1080s, however, this intellectual optimism had been defeated by irreconcilable disagreements about financial and economic policy. The failure of the attempt to understand finance by natural analogy draws attention to the underlying ideological insistence on moral learning as the basis for political power, and to the very limited range of economic discourse that has been preserved in eleventh-century texts. (shrink)

Resumen: En las dinastías Tang y Song, los clanes zongzu oficiales comunes dominaron gradualmente la comunidad de clanes, lo que interrumpió el riguroso sistema de sacrificios orientado a los estratos. Por lo tanto, como una forma emergente de sacrificio ancestral privado, la sala de imágenes yingtang apareció en las mansiones de los funcionarios comunes o en las casas de la gente común. Cuando la estatua anterior dio paso a una imagen, este nuevo signo cultural llevó a cada ejecutor del (...) sacrificio a lograr una identificación psicológica y emocional con la comunidad. A través de imágenes o retratos colgados en los salones, los albaceas pudieron comprobar si se podía crear visualmente un reino espiritual para comunicarse con sus antepasados o contarles sus oraciones. (shrink)

本書將由啟發學者明道的經典系統構成的“學統”，將由親相授受的師徒傳授系統構成的“師統”。朱熹深鑒於二程門人不能準確全面傳承二程思想的歷史教訓，認識到“師統”與“學統”二者不可偏廢，既重視面對面的講學授 徒，更重視學術著作的文本建設。但在他去世後出現了極端崇拜“師統傳道”的現象，以及“學統傳道”論者針對此種極端崇拜的反擊，“師統”與“學統”的互動和張力，貫穿于宋元朱子學升沉消長的始終，勾畫了生機勃勃、 千峰競秀的學術思想圖景。.

The lixue 理学 (learning of the Neo-Confucian principles) of the Qing Dynasty followed the tradition of lixue in the Song, Yuan and Ming dynasties, but it had its own characteristics. First, there was no primary direction and core train of ideas. Second, there was no creativity and the emphasis was made on ethics. Third, after the Opium War, the lixue of the Qing Dynasty was influenced by Western culture, partly resisting and partly integrating with the latter. Fourth, (...) the tradition of Neo-Confucianism of the Song Dynasty and the tradition of the Confucianism of the Han Dynasty co-existed and had disputes with each other, but also learned from each other. (shrink)

This article examines the fascination of émigré elite literati with southern local songs known as the “Wu songs” in the early Southern dynasties. I argue that, through their cultivation of these songs, the émigré elite in the Eastern Jin and Liu-Song dynasties created an image of a “cultural other” and attempted to domesticate this other, experienced as southern, local, and feminine. A gender discourse—the ascription of femininity to the local—was employed as a crucial approach in this domestication. I also (...) explore the unexpected outcome of this cultural encounter in the subsequent centuries, i.e., the merging of the northern elite and southern local music and cultural traditions. (shrink)

Resumen: Las dinastías Tang y Song fueron una época en la que prevaleció el budismo zen, y también fue un periodo crítico para el rápido desarrollo de la literatura china antigua. En esta época, las ideas literarias eran omnicomprensivas y ricas en estratos. Se introdujeron poemas en la gāthā budista para explicar los principios budistas. La infiltración del budismo zen dio a la poesía un ámbito zen claro y significativo, por lo que brilla en la historia de la literatura (...) china antigua. Este artículo partirá de los antecedentes de la época y del análisis de los textos, y se centrará en la relación entre el pensamiento del budismo zen y la poesía en las dinastías Tang y Song para explorar cómo ambos se combinan e influyen mutuamente. (shrink)