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Poet-Monks focuses on the literary and religious practices of Buddhist poet-monks in Tang-dynasty China to propose an alternative historical arc of medieval Chinese poetry. Combining large-scale quantitative analysis with close readings of important literary texts, Thomas J. Mazanec describes how Buddhist poet-monks, who first appeared in the latter half of Tang-dynasty China, asserted a bold new vision of poetry that proclaimed the union of classical verse with Buddhist practices of repetition, incantation, and meditation. Mazanec traces the historical development of the poet-monk as a distinct actor in the Chinese literary world, arguing for the importance of religious practice in medieval literature. As they witnessed the collapse of the world around them, these monks wove together the frayed threads of their traditions to establish an elite-style Chinese Buddhist poetry. Poet-Monks shows that during the transformative period of the Tang-Song transition, Buddhist monks were at the forefront of poetic innovation.
Presents the translated verse of fourteen Chinese Buddhist poet monks whorote between the T'ang Dynasty and the early twentieth century.
"A wonderful introduction the Japanese tradition of jisei, this volume is crammed with exquisite, spontaneous verse and pithy, often hilarious, descriptions of the eccentric and committed monastics who wrote the poems." --Tricycle: The Buddhist Review Although the consciousness of death is, in most cultures, very much a part of life, this is perhaps nowhere more true than in Japan, where the approach of death has given rise to a centuries-old tradition of writing jisei, or the "death poem." Such a poem is often written in the very last moments of the poet's life. Hundreds of Japanese death poems, many with a commentary describing the circumstances of the poet's death, have been translated into English here, the vast majority of them for the first time. Yoel Hoffmann explores the attitudes and customs surrounding death in historical and present-day Japan and gives examples of how these have been reflected in the nation's literature in general. The development of writing jisei is then examined--from the longing poems of the early nobility and the more "masculine" verses of the samurai to the satirical death poems of later centuries. Zen Buddhist ideas about death are also described as a preface to the collection of Chinese death poems by Zen monks that are also included. Finally, the last section contains three hundred twenty haiku, some of which have never been assembled before, in English translation and romanized in Japanese.
Chinese Buddhist monks of the Song dynasty (960–1279) called the irresistible urge to compose poetry “the poetry demon.” In this ambitious study, Jason Protass seeks to bridge the fields of Buddhist studies and Chinese literature to examine the place of poetry in the lives of Song monks. Although much has been written about verses in the gong’an (Jpn. kōan) tradition, very little is known about the large corpora—roughly 30,000 extant poems—composed by these monastics. Protass addresses the oversight by using strategies associated with religious studies, literary studies, and sociology. He weaves together poetry with a wide range of monastic sources and in doing so argues against positing a “literary Chan” movement that wrote poetry as a path to awakening; he instead presents an understanding of monks’ poetry grounded in the Song discourse of monks themselves. The work begins by examining how monks fashioned new genres, created their own books, and fueled a monastic audience for monks’ poetry. It traces the evolution of gāthā from hymns found in Buddhist scripture to an independent genre for poems associated with Chan masters as living buddhas. While Song monastic culture produced a prodigious amount of verse, at the same time it promoted prohibitions against monks’ participation in poetry as a worldly or Confucian art: This constructive tension was an animating force. The Poetry Demon highlights this and other intersections of Buddhist doctrine with literary sociality and charts productive pathways through numerous materials, including collections of Chan “recorded sayings,” monastic rulebooks, “eminent monk” and “flame record” hagiographies, manuscripts of poetry, Buddhist encyclopedia, primers, and sūtra commentary. Two chapter-length case studies illustrate how Song monks participated in two of the most prominent and conservative modes of poetry of the time, those of parting and mourning. Protass reveals how monks used Chan humor with reference to emptiness to transform acts of separation into Buddhist teachings. In another chapter, monks in mourning expressed their grief and dharma through poetry. The Poetry Demon impressively uncovers new and creative ways to study Chinese Buddhist monks’ poetry while contributing to the broader study of Chinese religion and literature.
Drawing from her work in comparative religion and cultural anthropology, Adrie Kusserow offers a collection of portraits of Westerners in the East and Easterners in the West struggling to relearn and relive their ideas of culture, religion, and God. These poems expose the human craving for the nourishment of a spiritual life. Celebrated poet Karen Swenson has written the Foreword. Adrie Kusserow received her Ph.D. in social anthropology from Harvard University in 1996 and is currently associate professor of cultural anthropology at St. Michael’s College in Vermont. She continues to do cross-cultural field work on the spread of Eastern philosophies to the West.
This second, revised edition of a pioneering volume, long out of print, presents translations of Japanese Zen poems on sorrow, old age, homesickness, the seasons, the ravages of time, solitude, the scenic beauty of the landscape of Japan, and monastic life. Composed by Japanese Zen monks who lived from the last quarter of the thirteenth century to the middle of the fifteenth century, these poems represent a portion of the best of the writing called in Japanese gozan bungaku, “literature of the five mountains.” “Five mountains” or “five monasteries” refers to the system by which the Zen monasteries were hierarchically ordered and governed. For the monks in the monasteries, poetry functioned as a means not only of expressing religious convictions and personal feelings but also of communicating with others in a civilized and courteous fashion. Effacing barriers of time and space, the practice of Chinese poetry also made it possible for Japanese authors to feel at one with their Chinese counterparts and the great poets of antiquity. This was a time when Zen as an institution was being established and contact with the Chinese mainland becoming increasingly frequent—ten of the sixteen poets represented here visited China. Marian Ury has provided a short but substantial introduction to the Chinese poetry of Japanese gozan monasteries, and her translations of the poetry are masterful. Poems of the Five Mountains is an important work for anyone interested in Japanese literature, Chinese literature, East Asian Religion, and Zen Buddhism.
"The Mountain Poems of Stonehouse [is] a tough-spirited book of enlightened free verse."—Kyoto Journal The Zen master and mountain hermit Stonehouse—considered one of the greatest Chinese Buddhist poets—used poetry as his medium of instruction. Near the end of his life, monks asked him to record what he found of interest on his mountain; Stonehouse delivered to them hundreds of poems and an admonition: "Do not to try singing these poems. Only if you sit on them will they do you any good." Newly revised, with the Chinese originals and Red Pine's abundant commentary and notes, The Mountain Poems of Stonehouse is an essential volume for Zen students, readers of Asian literature, and all who love the outdoors. After eating I dust off a boulder and sleep and after sleeping I go for a walk on a cloudy late summer day an oriole sings from a sapling briefly enjoying the season joyfully singing out its heart true happiness is right here why chase an empty name Stonehouse was born in 1272 in Changshu, China, and took his name from a cave at the edge of town. He became a highly respected dharma master in the Zen Buddhist tradition. Red Pine is one of the world's leading translators of Chinese poetry. "Every time I translate a book of poems," he writes, "I learn a new way of dancing. And the music has to be Chinese." He lives near Seattle, Washington.
Poetry. Asian & Asian American Studies. "In 1312, Stonehouse left Hangchou and moved to the northernmost peak of the Tienmu Mountains. It was only twenty kilometers south of Taochang Temple, where he earlier served as deputy abbot. Its pagoda would have been visible on a clear day�and it still is. Just below the 450-meter summit of Hsiamushan, Stonehouse built a hut and lived there for twenty years. Despite his relative isolation, Stonehouse attracted students, and eventually they convinced him to come down the mountain. In 1331, he was invited to become abbot of Fuyuan Monastery. It was in Tanghu over a hundred kilometers to the east, but he reluctantly agreed. Finally, after eight years, he decided he had had enough of monastic life. He returned to Hsiamushan and lived there until his death in 1352. A few years before he died, he was asked to write down his impressions of mountain life. The result was a collection he called Mountain Poems. Around the same time, his disciple Chih-jou put together a second volume. These were poems Stonehouse wrote for visitors, mostly Zen monks seeking instruction. I published translations of both collections in The Zen Works of Stonehouse over twenty years ago, but that book has long been out of print. I've since released the MOUNTAIN POEMS of STONEHOUSE (Copper Canyon Press, 2014) as a separate volume, and I'm glad to be doing the same now with his STONEHOUSE'S POEMS FOR ZEN MONKS (Empty Bowl, 2019). It goes without saying, poems like these aren't for everyone. But even if you're not a Zen monk, why not give them a try? After all, we all have the buddha nature, except, of course, for Chao-chou's dog."�Red Pine