One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of (...) philosophical categories that he believed to be central to the sūtra ── categories like "cause" (yin 因 ), "fruition" (kuo 果 ), "faith" (hsin 信 ), "understanding" (chieh 解), "insight" (chih 智), "practice" (hsing 行), "principle" (li 理), etc. ── he provided a focal point at which the rich and vivid meditative and liturgical lives of Hua-yen devotees could be made to converge with their philosophical reflections. -/- Although Ch'eng-kuan invoked this device in several of his writings, his most concerted development of it is a short essay entitled San-sheng yüan-jung kuan-men, which appears to have been written relatively late in his long career. Like many important Hua-yen texts, this essay seems to have been lost in China not long after its author's death. However, it was preserved in Korea and Japan and from the latter country was reintroduced to China in the last years of nineteenth century. Neither in China nor in the West has it yet been adequately studied. -/- The core of the present article is a critical edition of the Chinese text of the essay based on a careful comparison of all available versions and presented together with a copiously annotated English translation. The edition translation are preceded by a brief interpretive introduction and followed by an appendix in which are given: a detailed discussion of the work's textual history, detailed accounts of its various editions, and descriptions of its several surviving paraphrases and commentaries. (shrink)

On the seventh page of the People's Daily for April 15, 1958, Ma T'e published an article entitled "Discussions of Problems of Logic." In his conclusion he critically evaluates many people and even classifies me as a revisionist who must be criticized. I have studied this article closely and feel that it is shot through with difficulties.

Chinese mind-body exercises are positively associated with executive function, but their effects on EF, from synthesized evidence using systematic and meta-analytic reviews, have not been conducted. Therefore, the present systematic review with meta-analysis attempted to determine whether CMBEs affect EF and its sub-domains, as well as how exercise, sample, and study characteristics moderate the causal relationship between CMBEs and EF in middle-aged and older adults. Seven electronic databases were searched for relevant studies published from the inception of each database through (...) June 2020. Randomized controlled trials with at least one outcome measure of CMBEs on EF in adults of mean age ≥ 50 years with intact cognition or mild cognitive impairment and with or without chronic diseases were included. A total of 29 studies ultimately were included in this study. The results indicated that CMBEs improved overall EF, as well as its sub-domains of working memory and shifting. The beneficial effects of CMBEs on EF occurred regardless of type, frequency of group classes, session time, total training time, and length of the CMBEs, in addition to that more frequent participation in both group classes and home practice sessions resulted in more beneficial effects. The positive effects of CMBEs on EF were also demonstrated, regardless of participants mean age, sex, and cognitive statuses, health status, as well as training mode and study language. This review thus suggests that CMBEs can be used as an effective method with small to moderate and positive effects in enhancing EF, and that more frequent group classes and home practice sessions may increase these effects. However, certain limitations, including strictly design studies, limited ES samples for specific variables, and possible biased publications, required paying particular attention to, for further exploring the effects of CMBEs on EF. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 103-106 [Access article in PDF] The 2000 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Nashville on Friday and Saturday, November 17 and 18, 2000. This year's papers addressed the theme "Beyond the Usual Alternatives in Buddhist-Christian Dialogue," with usual alternatives being the categories of exclusivism, inclusivism, and pluralism.The (...) first session was held Friday afternoon. The first presenter, Terry Muck, spoke from a Christian perspective. He first addressed the adequacies of these three categories.Were these legitimate categories?Were they the only categories? Were there better ways to categorize theoretical positions involving the truth claims of the other? Terry suggested first that it seemed unnecessary to expand these three categories to include a fourth or fifth. Nor did he feel that it was necessary to do away with said categories altogether. He proposed, rather, that we make use of these three categories as helpful but that we be careful not to use them to label people. Indeed, he suggested, the same person might be inclusivist at one point in the dialogue but pluralist at another. It was especially important not to use these categories to dismiss another's position: "Oh, she's just an inclusivist." Terry pointed out that much of the discussion concerning the truth claims of the other were ultimately grounded in questions of soteriology: who will be saved (from a Christian perspective), or who can be liberated (from a Buddhist perspective)?The second presenter was Miriam Levering, speaking from a Buddhist perspective. In her paper, she used three medieval Chinese Buddhist teachers who seemed to represent these three categories: Kuei-feng Tsung-mi, Ch'eng-kuan, and Ta-hui Tsung-kao (with whom she also associated contemporary Buddhist teacher Thich Nhat Hanh). The three teachers were facing questions about the relationship of Buddhism to Confucianism and Taoism. Kuei-feng Tsung-mi taught that there were three types of teachings: those that were nonliberative, those that were partially liberative, and those that were fully liberative. Lao-Tzu and Confucius, he maintained, were liberated beings, but were not fully liberated. Their liberation was partial or shallow. Ta-hui Tsung-kao, on the other hand, taught that words and concepts were not as important as the experience of emptiness and non-self, which could take place outside a Buddhist context. This seems to be the position, Miriam suggested, ofThich [End Page 103] Nhat Hanh. Finally, Ch'eng-kuan taught that only Buddhism contained the truth and that the teachings of Taoism and Confucianism were poison and led one to hell.Virginia Straus responded from a Buddhist perspective. She appreciated Terry's suggestion that we shift from seeing the three categories as labeling and use them as instrumental categories: people tend to function in this way. She felt that Miriam's paper resonated with Terry's as she presented three types of teaching from within the Buddhist tradition.Virginia felt, however, that perhaps Terry had too quickly written off attempts to expand the number of categories to a set of four or five. Indeed, she pointed out, both presenters either ignored or dismissed this important work. Virginia also questioned why Terry seemed to let the positive and negative aspects of dialogue rise and fall on the question of salvation. What of David Chappell's suggestion that dialogue be based on responses to cultural and economic oppression rather than the search for truth? Global ethics, she suggested, would give a larger framework within which to dialogue.Afterwards, there was general group discussion. A question was raised as to whether there was a parallel between this discussion of dialogical positions and the debate in studies of mysticism between the perennialists and pluralists. Others questioned Thich Nhat Hanh's position that dialogue could only take place from the position of nonduality. Were these categories merely ways religious liberals had to label others? Can there be a Christian or Buddhist ethics without the experience of grace or non... (shrink)

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

Objectives: Neuroplastic changes that drive recovery of shoulder/elbow function after stroke have been poorly understood. The purpose of this study was to determine the relationship between neuroplastic brain changes related to shoulder/elbow movement control in response to treatment and recovery of arm motor function in chronic stroke survivors.Methods: Twenty-three chronic stroke survivors were treated with 12 weeks of arm rehabilitation. Outcome measures included functional Magnetic Resonance Imaging (fMRI) for the shoulder/elbow components of reach and a skilled motor function test (Arm (...) Motor Abilities Test, AMAT), collected before and after treatment.Results: We observed two patterns of neuroplastic changes that were associated with gains in motor function: decreased or increased task-related brain activation. Those with significantly better motor function at baseline exhibited a decrease in brain activation in response to treatment, evident in the ipsilesional primary motor and contralesional supplementary motor regions; in contrast, those with greater baseline motor impairment, exhibited increased brain activation in response to treatment. There was a linear relationship between greater functional gain (AMAT) and increased activation in bilateral primary motor, contralesional primary and secondary sensory regions, and contralesional lateral premotor area, after adjusting for baseline AMAT, age, and time since stroke.Conclusions: Recovery of functional reach involves recruitment of several contralesional and bilateral primary motor regions. In response to intensive therapy, the direction of functional brain change (i.e., increase or decrease in task-related brain recruitment) for shoulder/elbow reach components depends on baseline level of motor function and may represent either different phases of recovery or different patterns of neuroplasticity that drive functional recovery. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of ThoughtDeborah SommerMeeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought. Edited by Irene Bloom and Joshua A. Fogel. New York: Columbia University Press, 1997. Pp. 391.Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought, a volume of eleven essays written in honor of Wing-tsit Chan and William Theodore (...) de Bary, proposes to explore how Confucian and Neo-Confucian traditions have responded to and have influenced other traditions (Buddhist, Taoist, folk, Japanese nativist, and so on) in China and Japan. The essays are arranged first geographically (seven articles on China precede four on Japan) and then roughly chronologically. All essays, save one, describe Sung or post-Sung developments. A few sentences per essay must suffice in this review.Irene Bloom's "Three Visions of Jen" is the only essay on the classical period. Informed especially by Wing-tsit Chan's work on jen and shaped by Sung and later notions of the transmission of the way, the essay examines the notion of jen in the Analects, the Mencius, and Chu Hsi's "Jen shuo" (Discussion of jen), succinctly [End Page 318] emphasizing the significant differences of perspective therein. Nodding to the book's larger intent of examining intellectual interactions with other traditions, some attention is given in the conclusion to comparisons with the Mohist, Yangist, and Ch'an traditions. Rodney Taylor's "Chu Hsi on Meditation" is also deeply indebted to Wing-tsit Chan and starts by resurveying much terrain already explored in Chan's 1989 "Chu Hsi and Quiet-Sitting" (in Chu Hsi: New Studies, published by University of Hawai'i Press). Taylor enlarges upon Chan's work especially in his discussion of Chu Hsi's practices of breath-control techniques to improve health. In keeping with the larger direction of the book, Taylor contrasts Chu's emphasis on quiet sitting as a support for study with the different spiritual goals of Ch'an Buddhism.Patricia Ebrey's "Sung Neo-Confucian Views on Geomancy" examines a topic that is seldom encountered in American scholarship: the attitudes of such figures as Ssu-ma Kuang, Ch'eng I, Chu Hsi, and Ts'ai Yan-ting toward popular practices governing the placement of graves. Ebrey outlines the views of those who, as it were, are "for" or "against" geomancy (Chu and Ts'ai took geomancy seriously, although Ssu-ma and Ch'eng viewed it with apprehension) but also provides textual evidence that allows one to see the grayer areas between support for, and condemnation of, feng shui and other arts. Julia Ching's "Chu Hsi and Taoism" considers Chu's interpretations of such classical texts as the I ching, Lao Tzu, Chuang Tzu, and Ch'u tzu and also assays his commentaries on such later texts as the Ts'an-t'ung-ch'i (an alchemical text Chu commented on with the assistance of Ts'ai Yan-ting) and the Yin-fu-ching (a commentary that Ching concludes is most likely not Chu's work). She also explores in some detail the specifics of Chu's regimen of breathing practices.Moving from specific thinkers of the Sung to general developments in the Ming and Ch'ing dynasties, Chn-fang Y's "The Cult of Kuan-yin in Ming-Ch'ing China: A Case of Confucianization of Buddhism?" describes how the cult of Kuan-yin served the aims of Confucian family values and facilitated the realization of women's domestic expectations of filiality and fertility. Y explores the little-studied practice of ke-ku, or the cutting off of one's flesh to feed another, and relates Kuan-yin's role as a protector of those who engage in such filial excisions.Koichi Shinohara's "Ta-hui's Instructions to Tseng K'ai: Buddhist 'Freedom' in the Neo-Confucian Context" returns to the Sung but continues the focus on Buddhism, finding an example of Buddhist-Confucian interaction in the religious instruction given by the monk Ta-hui to a vice minister of rites. But what is particularly Confucian about minister Tseng K'ai's interest in Buddhism? The... (shrink)

Wu Ch'eng (1249-333) was the most innovative Confucian scholarteacher during the Mongol epoch in China, and his thought is a bridge between thinkers of the Sung und Ming eras. Having experienced the Mongol takeover in his thirties and the abrogation of the examination system, which blocked the traditional route to an official career, Wu was at first associated with Sung loyalists and did not serve the Yuan rulers until he was over sixty (in the National College and the Hanlin Academy). (...) Even then, his affinities for Taoism and individualistic strains in Confucian thought set him at odds with those who reestablished the examination system in the early fourteenth century. He was also one of the first scholars to question the legitimacy of the conquest dynasties. Wu pursued a scholarly vision that bore fruit in his searching classical commentaries, educational policies, and philosophical essays stressing intellectual enlightenment. This study of Wu's life and career examines his flirtations with official service, his disagreements with the educational establishment at the capital and locally, and how these experiences shaped his outlook. (shrink)

Throughout Chinese history, the Legalists and the Confucians have always been antagonistic schools of thought. The idea that the Legalists have their origins in the Confucians, that they are the successors of the Confucians, is nonsense. Explaining the problem and clarifying the class nature of the Confucian-Legalist struggle has important and real significance for deepening the Campaign to Criticize Lin Piao and Confucius, for criticizing the reactionary thought of honoring Confucius and opposing Legalism, and for grasping class struggle in the (...) realm of ideology. (shrink)