564 hun y. lyemonk in the seventeenth-century revival of Linji Chan; and another
by Deji Ding’an (1546–1623), third abbot of a famous Nan-
shan vinaya center. Thus, it is very clear that despite the Hongwu
emperor’s edict, monastics from various traditions were invested in
the Yankou, regardless of their formal classification as chan, jiang, or
jiao monastics.
Zhuhong’s own redaction proved to be an influential text; the lit-
urgies composed in the Qing mostly relied on his redaction. Among
these are Hanyue Fazang’s Xiuxi yuqie jiyao shishi tanyi
published in 1626^13 and Juche Jixian’s Yuqie
yankou zhuji zuanyao published in 1675.^14 Not
much is known about either Juche Jixian or the currency and impact
of his text, but Hanyue’s liturgy was transmitted to Japan and contin-
ues to be used in the Ōbaku Zen order in Japan. It is ironic that the
Ōbaku order uses Hanyue’s text since the monks who brought the
Mt. Huangbo (Ōbaku) Chan lineage to Japan were disciples
of Miyun Yuanwu (1566–1642) and generally sided with
him in his very public dispute with Hanyue Fazang.^15 This is perhaps
yet another indicator of the importance of the Yankou. Despite the
many irreconcilable differences between Hanyue Fazang and Miyun
Yuanwu, the latter’s successors nonetheless practiced Hanyue’s Yankou
text despite the fact that it was arranged by a controversial figure.
Perhaps the most important of all the liturgies based on Zhuhong’s
redaction is Deji Ding’an’s 1693 Yuqie yankou shishi yaoji
(colloquially known as the Huashan Yankou ) that
comes from the Mt. Baohua monastic tradition.^16 Deji Ding’an
elaborated on Zhuhong’s redaction, resulting in a liturgy that is twice
as long as Zhuhong’s—another irony, considering Zhuhong’s com-
plaints about the lengthier liturgies in vogue during his time. Thanks
to historic circumstances that cannot be addressed here, the Huashan
(^13) X. 1083.59:303a–323c.
(^14) X. 1084.59:326a–349c.
(^15) Wu Jiang has recently published an excellent study of this controversy and the
“reinvention” of Chan in seventeenth-century China. See, Wu 2008. 16
The main monastic complex at Mt. Baohua was formally known first as Longchang
Monastery (Longchang si ) in the Ming Wanli period (1573–1620) and
was later renamed Huiju Monastery (Huiju si ) by imperial decree in 1703.
However, the name Mt. Baohua (Baohua shan) is more commonly used to refer to this
monastery. The Qing emperors lavished special patronage on Mt. Baohua, promoting
it as the preeminent monastic center from the early Qing on.