Zhaohua Yang received his M.A. and Ph.D. from Stanford University. He specializes in tantric or esoteric Buddhism in middle-period China. His research interests also include indigenous scriptures, the interactions between Buddhism and Daoism, and religions on the Silk Road. In addition to his training in pre-modern Dunhuang and Japanese manuscripts, he has done extensive fieldwork in Mainland China, Taiwan, Japan, and the US. He is finishing his first book manuscript, Devouring Impurities: Code, Myth, Ritual and Talisman in the Cult of Ucchuṣma in Tang China (618-907), which explores Chinese responses to antinomian tantric practices as seen through a Dunhuang manuscript. He is also developing a second project on the transformations of Buddhist ritual in Late Imperial China (960-1450). He worked as a journalist prior to his graduate work. Address: New York, United States
I introduce a Buddhist god named Jiedi, believed to be a personification of the renowned gate man... more I introduce a Buddhist god named Jiedi, believed to be a personification of the renowned gate mantra in the Heart Sūtra. I argue for a complex genesis story where the transference of the nāga-taming function and aquatic setting from the rainmaking spell in the Great Cloud Sūtra to the Heart Sūtra Mantra, coupled with its exegetical tradition emphasizing the soteriological metaphor of crossing, created an independent cult of the Jiedi Mantra. In battling chthonic snake spirits demanding virgin sacrifice in Sichuan, a regional variation of a cosmopolitan alchemical theme, the mantra was personified into a god associated with water and warfare. The exorcistic function of the mantra was the motor behind its apotheosis in Middle‑period China. While he was elevated from a mere spirit to a vidyārāja (“wisdom king”) in tantric Buddhism, his cult was also disseminated in the Song, witnessing him provide broad deliverance in diverse areas such as industry, agriculture, infrastructure, military, and civil service. In late imperial China, he further imprinted himself on sacred geography, became a special class of warrior god, made inroads into Daoism and local religion, and proliferated in vernacular fiction and drama. An exotic Indian god was born on Chinese soil.
I introduce a Buddhist god named Jiedi, believed to be a personification of the renowned gate man... more I introduce a Buddhist god named Jiedi, believed to be a personification of the renowned gate mantra in the Heart Sūtra. I argue for a complex genesis story where the transference of the nāga-taming function and aquatic setting from the rainmaking spell in the Great Cloud Sūtra to the Heart Sūtra Mantra, coupled with its exegetical tradition emphasizing the soteriological metaphor of crossing, created an independent cult of the Jiedi Mantra. In battling chthonic snake spirits demanding virgin sacrifice in Sichuan, a regional variation of a cosmopolitan alchemical theme, the mantra was personified into a god associated with water and warfare. The exorcistic function of the mantra was the motor behind its apotheosis in Middle‑period China. While he was elevated from a mere spirit to a vidyārāja (“wisdom king”) in tantric Buddhism, his cult was also disseminated in the Song, witnessing him provide broad deliverance in diverse areas such as industry, agriculture, infrastructure, military, and civil service. In late imperial China, he further imprinted himself on sacred geography, became a special class of warrior god, made inroads into Daoism and local religion, and proliferated in vernacular fiction and drama. An exotic Indian god was born on Chinese soil.
Uploads
Papers by Zhaohua Yang